The Bhagavad-Gita

THE BHAGAVAD-GITA

(In Eglish and Hindi) For Children and Beginners

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The Bhagavad-Gita for Children and Beginners iii

THE BHAGAVAD-GITA Excerpts from reviews

“… Prasad’s deft renderings are elegantly simple, easy to understand and unencumbered by long commentary. An ambitious work that will be appreciated by all who study the Gita ... ”

---- Hinduism Today, USA

“… Explanations of the theory and philosophy of selfless service has been so beautifully ex- pounded ….” --- Prof. S. Tilak, Concordia University, Canada.

“… More accurate than most other translations and rendered into modern prose, this makes an excellent place to start with.…" --- Gsibbery, Baton Rouge, LA. (in Amazon Book Review, 2005)

“...It is marked by simplicity, terseness, and clarity and is devoid of superfluity. This book is re- freshingly free from any sectarian slant. Any serious reader of the Gita would find this book quite useful and rewarding ….” --- Vedanta Kesari and Prabuddha Bharata, Magazines of Vedanta Society.

“…I personally find many translations tedious because of complex structure. This translation is simply beautiful because it is beautifully simple…” --- Rev. Phil Buzzard, New York

“... I am very interested in your translation of Gita. Though I have many English translations, I think your translation is the best one. So far, there are 5 versions in China, and I hope we could translate your "Gita" into Chinese too. Could you grant the Chinese translation rights....”

--- Dr. Zhicheng Wang, Prof. of Philosophy, Zhejiang University, Hangzhou (near Shanghai), P. R. China

“ .... I would like to include the translation of the Gita by Dr. Ramananda Prasad in my site. I am interested in representing India fairly, and I fear that the translation of the Gita by Sir Edwin Arnold that is distributed all over the net will do more to turn students away rather than introduce them fairly to the text….” --- Prof. Anthony Beavers, University of Evansville, Indiana.

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AIMS AND OBJECTIVES of International Gita Society (Formerly: American Gita Society)

Founded in 1984, the International Gita Society (IGS) is a registered, non-profit, tax-exempt, spiritual institution in the United States of America under Section 501(c) (3) of the IRS Code. Membership is free of charge and open to all. The Aims and Objectives of IGS include: 1. Publish and distribute, The Bhagavad-Gita in simple and easy to understand languages, to anyone interested in the Gita.

2. Spread the basic Non-sectarian Universal teachings of Shrimad Bhagavad-Gita and other Vedic scriptures in easy to understand languages by establishing branches of the Society in other countries.

3. Provide support and guidance in establishing Gita Study and Discussion (Satsang) Groups, including a free Gita correspondence course. 4. To provide inspiration, cooperation, and support to persons and non-profit organizations engaged in the study and propagation of Vedic knowledge. 5. To break the barriers between faiths, and establish unity of races, religions, castes, and creeds through the immortal non-sectarian teachings of the Vedas, Upanishads, Gita, Ramayana, as well as other major world scriptures to promote the Universal Brotherhood.

Readers interested in promoting the ideals of the society are invited to correspond with the secretary: [email protected]

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This book is dedicated to all the children of the world for their spiritual welfare and learning of the Vedic wisdom as taught by Lord Krishna Himself.

THE BHAGAVAD-GITA

(In Eglish and Hindi) For Children and Beginners

With Introduction, A Lucid, Simple English and Hindi Renditions of over 200 Simpler Gita Verses, Illustrated With 26 Stories. Suitable For Children Grades 8th and Above. A meditation technique and Simple mantras are also included.

Ramananda Prasad, Ph.D.

INTERNATIONAL GITA SOCIETY

vi International Gita Society Second Children Edition, 2012 Fifth (Paperback) Edition, 2012 First e-book edition, 2012 Fourth Edition, Second Printing, 2008 First (Pocket Paperback) Edition, 2008 First Children Edition, 2008 Fourth Revised and Enlarged Edition, 2004 First Hindi Edition, 2004 (Published by Motilal Banarsidass in India) Free Pocket size editions, 2000-2012 Third Revised Edition, 1999 Third and other Printings, 1998 Second Printing, 1997 Second Revised and Enlarged Edition, 1996 (Published by Motilal Banarsidass in India) First Edition, 1988 Copyright © 2000-2020 by the International Gita Society 511 Lowell Place, Fremont, CA 94536 Phone (510) 791 6953 [email protected] Visit: www.gita-society.com www.GitaInternational.com www.gita4free.com

Other Editions (in USA): ISBN 0-962 1099-5-9 (Pocket Paperback) Buy from: http://www.lulu.com/content/3060287 ISBN 0-962 1099-0-8 (Children Edition) Buy from: http://www.lulu.com/content/3062028 Indian Editions: ISBN 81208 1390 1 (Asian Edition, English) ISBN 81208 2933 6 (Asian Edition, Hindi) Writer: Ramananda Prasad, Ph.D. Editor-in-Chief: Doret Kollerer Hindi Translation: Ved Vatuk, D.Lit. Graphics and editing: Madhavacharya (Michael Beloved) Editorial Board: Sadhana Prasad, Kalavati Patel, Reeta Raina, Sanjay Prasad, Usha Gupta, Jay Raina, Raj Raina. A short note on pronunciation: “ā” is hard “a” sound as in Rāma. letter “a” in Sanskrit or Hindi words is soft “a” as in Albert. It is different from “ā” sound and is either not pronounced or pronounced very very softly.

The Bhagavad-Gita for Children and Beginners vii

STORY Page

Chap INTRODUCTION ……………………………………… 1

1. ARJUNA’S CONFUSION ……………………………... 2 1. Mr. TRUTHFUL 2 2. KNOWLEDGE OF GOD ………………………………. 3 2. GRADUATION TEST 5 3. PATH OF DUTY (KARMA-YOGA) ………………….. 6 3. SIR ALEXANDER FLEMING 7 4. RENUNCIATION WITH KNOWLEDGE …………… 10 4. EKALAVYA 11 5. PATH OF RENUNCIATION ………………………….. 13 5. ADI GURU SHANKARACHARYA 14 6. PATH OF MEDITATION ……………………………... 15 6. DHRUVA 15 7. KNOWLEDGE AND ENLIGHTENMENT ………….. 16 7. SEE GOD IN ALL BEINGS 18 8. THE UNSEEN 18 8. THE ETERNAL BEING (BRAHMA) ………………… 19 9. THE STORY OF KING BHARATA 19 9. KNOWLEDGE AND BIG MYSTERY ……………….. 21 10. A BOY WHO FED GOD 22 11. THE GREAT HIGHWAY ROBBER 23 12. THE FOOTPRINTS 23 viii International Gita Society STORY Page

10. MANIFESTATION. OF GOD …………………………... 24

13. THE FOUR BLIND MEN 24 11. VISION OF GOD ………………………………………... 25

14. GOD IS WITH YOU 25 12. PATH OF DEVOTION …………………………………. 26 15. BHAKTA PRAHLADA 27 13. CREATION AND THE CREATOR …………………… 28 16. THE SALT DOLL 29 17. VEGETARIAN TIGER 29 14. THREE MODES (GUNAS) OF NATURE …………….. 30 18. THREE ROBBERS ON THE PATH 31 15. THE SUPREME PERSON ……………………………… 31 19. A STORY OF BABY SHRIKRISHNA 32 20. THE STORY OF RAMAKRISHNA 33 16. DIVINE AND THE DEMONIC QUALITIES ………… 33 21. THE DOG AND THE BONE 34 22. THE STORY OF A QUEEN 34 17. THREEFOLD FAITH ………………………………….. 34 23. THE THIRSTY CROW 35 24. RABBIT AND THE TURTLE 35 25. A MAN WHO NEVER GAVE UP 36 18. NIRVĀNA BY GIVING UP EGO ……………………… 37 26. I AM NO CRANE 38

THE BHAGAVAD-GITA FOR CHILDREN IN HINDI

EaImad\ Bagavad\gaIta 40 ³ikSaaoraoM AaOr AarimBak AQyaotaAaoM ko ilae´

THE BHAGAVAD-GITA failed, so the big war of Mahābhārata could (For Children and Beginners) not be avoided. The Pāndavas didn’t want to fight, but INTRODUCTION they had only two choices: fight for their right because it was their duty or run away from Jay: Grandma, I have a hard time un- war and accept defeat for the sake of peace derstanding the teachings of the Bha- and nonviolence. Arjuna, one of the five Pān- gavad-Gita. Would you help me? dava brothers, faced this choice in the battlefield. Grandma: Of course, Jay, I will be glad to. He had to choose between fighting the You should know that this holy book teaches war and killing his most revered guru, who us how to live happily in the world. It is an an- was on the other side; his very dear friends, cient holy book of Hindu Dharma (also known close relatives, and many innocent warriors; or as Sanātana Dharma or Hinduism), but it can running away from the battlefield to be peace- be understood and followed by people of any ful and nonviolent. The entire eighteen chap- faith. The Gita has eighteen (18) chapters and ters of the Gita are the talk between confused a total of only 700 verses. Anyone can be Arjuna and his best friend, mentor and cousin, helped by daily practice of only a few of its Lord Krishna  an incarnation of God  on teachings. the battlefield of Kurukshetra near New Delhi, The word ‘Bhagavad’ means God or India, about 5,100 years ago. This conversa- The Supreme Lord, Bhagavān in Sanskrit. tion was reported to the blind king, Dhritarāsh- ‘Gita’ means song. Thus The Bhagavad-Gita tra, by his charioteer, Sanjay. It is recorded in means the Song of God or the Sacred Song, the great epic, Mahābhārata. because it was sung by Bhagavān Shri Krishna All lives, human or nonhuman, are sa- himself. cred, and nonviolence or Ahimsā is one of the Here is the introduction to the Gita: most basic principles of Hinduism. So when In ancient times there was a king who Lord Krishna advises Arjuna to get up and had two sons, Dhritarāshtra and Pāndu. The fight, this may confuse you about the principle former was born blind; therefore, Pāndu inher- of Ahimsā if you don’t keep in mind the back- ited the kingdom. Pāndu had five sons. They ground of the war of Mahābhārata. were called the Pāndavas. Dhritarāshtra had This spiritual talk between the Supreme one hundred sons. They were called the Kau- Lord, Krishna, and His devotee-friend, Arjuna, ravas. Duryodhana was the eldest of the Kau- occurs not in a temple, a lonely forest, or on a ravas. mountain top, but on a battlefield on the eve of After the death of king Pāndu, his eld- a war. est son, Yudhisthira, became the lawful King. Duryodhana was very jealous. He also wanted Jay: This is an interesting story, the kingdom. The kingdom was divided into Grandma. Can you tell me more? two halves between the Pāndavas and the Kau- ravas. Duryodhana was not satisfied with his Grandma: If you come to where I sit every share. He wanted the entire kingdom for him- evening, Jay, I will tell you the whole story, self. He tried several evil plots to kill the Pān- one chapter each day. Just make sure your davas and take away their kingdom. Somehow homework is done and you have time to listen. he took over the entire kingdom of the Pānda- If you agree, let’s start tomorrow. vas and refused to give it back without a war. Jay: Thank you, Grandma. I’ll be there All peace talks by Lord Krishna and others to hear more. 2 International Gita Society and power. But all problems could be solved CHAPTER 1 peacefully if people could see both sides of the ARJUNA’S CONFUSION problem and work out an agreement. War should be the last resort. Our holy books say: Jay: I would like to know first how One should not commit violence towards any- Lord Krishna and Arjuna happened to one. Unjustified killing is punishable in all cir- talk on the battlefield, Grandma. cumstances. Lord Krishna urged Arjuna to fight for his rights, but not to kill needlessly. It Grandma: It came about in this way, Jay. was his duty as a warrior to fight a declared The war of Mahābhārata was about to begin war and establish peace and law and order on after peace talks by Lord Krishna and others earth. failed to avoid the war. When the soldiers We humans also have wars going inside were gathered on the battlefield, Arjuna asked all of us. Our negative and positive forces are Lord Krishna to drive his chariot between the always fighting. The negative forces within us two armies so that he could see those who are represented by the Kauravas and the posi- were ready to fight. Seeing all his relatives, tive forces by the Pāndavas. The Gita does not friends, and soldiers on the battlefield and have stories in it to illustrate the teachings, so I fearing their destruction, he became compas- will add some stories from other sources to sionate. help you. Here is a story about negative and posi- Jay: What does compassionate mean, tive thoughts fighting each other that Lord Grandma? Krishna Himself told to Arjuna in Mahāb- hārata. Grandma: Compassion does not mean pity, 1. Mr. Truthful Jay. That would be looking down on others as poor, pitiful creatures. Arjuna was feeling their There once lived a great hermit, who pain and their unlucky situation as his own. was famous for telling the truth. He had taken Arjuna was a great warrior, who had fought a vow not to lie and was popularly known as many wars and was well prepared for the war, “Mr. Truthful.” No matter what he said, eve- but suddenly his compassion made him not ryone believed him because he had earned a want to fight. He spoke of the evils of war and great reputation in the community where he sat down on the seat of his chariot, his mind lived and did his spiritual practices. full of sorrow. He saw no use in fighting. He One evening, a robber was chasing a did not know what to do. merchant to rob and kill him. The merchant was running for his life. To escape from the Jay: I don’t blame him. I wouldn’t want robber, the merchant ran towards the forest to fight either. Why do people fight, where the hermit lived outside the village. Grandma? Why are there wars? The merchant felt very safe because there was no way the robber could find out Grandma: Jay, there are not only wars be- where he was hiding in the jungle. But the tween nations, but quarrels between two peo- hermit had seen the direction in which the ple, quarrels between brothers and sisters, be- merchant went. tween husband and wife, between friends and The robber came to the hermit’s cottage neighbors. The main reason is that people are and paid his respects. The robber knew that not able to let go of their selfish motives and the hermit would tell only the truth and could desires. Most wars are fought for possession be trusted, so he asked him whether he had The Bhagavad-Gita for Children and Beginners 3 seen somebody running away. The hermit not kill any living being or hurt anybody, but knew that the robber must be looking for saving a life comes first. somebody to rob and kill, so he faced a big problem. If he told the truth, the merchant Chapter 1 summary: Arjuna asked his would certainly be killed. If he lied, he would charioteer friend, Lord Krishna, to drive his incur the sin of lying and lose his reputation. chariot between the two armies so that he Any immoral act that may harm others is could see the Pāndava’s army. Arjuna felt called sin. Ahimsā (nonviolence) and truthful- great compassion to see his friends and rela- ness are two most important teachings of all tives on the opposite side, whom he must kill religions that we must follow. If we have to to win the war. He became confused, spoke of choose between these two, which one should the evils of war, and refused to fight. we choose? This is a very difficult choice. CHAPTER 2 Because of his habit of telling the truth, KNOWLEDGE OF GOD the hermit said: “Yes, I saw someone going that way.” So the robber was able to find the Jay: If Arjuna felt so kind-hearted for merchant and kill him. The hermit could have everyone he was supposed to kill in saved a life by hiding the truth, but he did not the war, how could he go out and fight, think very carefully and made a wrong deci- Grandma? sion. Lord Krishna’s purpose in telling Ar- Grandma: That is exactly what Arjuna juna this story was to teach Arjuna that some- asked Lord Krishna. He said: “How shall I times we have to choose between a rock and a strike my grandfather, my guru, and all other hard place. Lord Krishna told Arjuna that the relatives with arrows in battle? They are wor- hermit shared with the robber the sin of killing thy of my respect” (Gita 2.04). a life. The robber could not have found the Arjuna had a good point. In Vedic cul- merchant if the hermit had not told the truth. ture, gurus, the elderly, honorable persons, and So when two noble principles conflict with all other superiors are to be respected. But the each other, we have to know which one is the scriptures also say that anyone who acts higher principle. Ahimsa has the highest prior- wrongly or unlawfully against you or others, ity, so the hermit should have lied in this situa- or anyone who supports such deeds, should no tion to save a life. One may not tell a truth that longer be respected, but punished. harms a person in any way. It isn’t easy to ap- Arjuna was confused about his duty and ply Dharma (or righteousness) to real life asked guidance from Lord Krishna. Lord situations because what is Dharma and what is Krishna then instructed him on the true knowl- Adharma (or unrighteousness) can sometimes edge of Atmā and the physical body. be very difficult to decide. In such a situation, expert advice should be sought. Jay: What is Atmā, Grandma? Lord Krishna gave another example of a robber coming to a village to rob and kill the Grandma: Atmā is also called the Spirit, or villagers. In this situation, killing the robber the soul. Atmā is never born, never dies, and is would be an act of nonviolence because killing everlasting. Our body takes birth and dies, but one person may save many lives. Lord Krishna not Atmā. Atmā supports the body. Without Himself, on several occasions, had to make Atmā, the body becomes dead. Atmā supplies such decisions to win the war of Mahābhārata the power to our body, mind, and senses, just and put an end to all the evil-doers. as air burns and supports fire. Weapons cannot Remember, Jay, do not tell a lie, and do cut Atmā, fire cannot burn it, wind cannot dry 4 International Gita Society it, and water cannot make it wet. Therefore, Samnyāsi, a wandering hermit. Lord Krishna we should not grieve over death of the body taught us to face the battle of life by giving because the Atmā inside the body never dies Arjuna the beautiful science of KarmaYoga, (Gita 2.23-24). the art of peaceful and prosperous living. Chapter 3 of the Gita tells us more about this. Jay: What is the difference between Arjuna was worried about the results of the Atmā (Spirit), soul, and body war, but Lord Krishna asks us to do our duty Grandma? without worrying too much about the results, such as gain and loss, victory and defeat, suc- Grandma: One and the same Atmā dwells cess and failure. If you are constantly worried inside all bodies. Our body changes with time. about the results of your studies, you will not Our old-age body is different from our child- be able to put your heart and soul into them for hood body. But Atmā does not change. Atmā fear of failure. takes a childhood body, a youth body, and an old-age body during this life, then takes an- Jay: But Grandma, how could Arjuna other body after death (Gita 2.13). The San- fight his best if he wasn’t fighting to skrit word Atmā is translated as Spirit in Eng- win and gain something? lish. Spirit is universal and all pervading. The English word spirit or soul also means the Grandma: Arjuna must fight to win, but he Spirit residing in individual bodies. In Sanskrit should not weaken his will by worrying about language, we call this individual soul Jivātmā the result while he is fighting. He should put or Jiva (also spelled as Jeeva). If Spirit is all his attention and energy into every minute compared to a forest, the individual soul (spirit of the fight. That energy is what will bring the or Jiva) can be compared to the tree in the for- greatest result. est. Lord Krishna tells us that we have full The body is called a garment of Atmā. control over our action, but no control over the Just as we get rid of an old, worn-out garment results of our action (Gita 2.47). Harry Bhalla and put on a new one, similarly, Atmā gets rid says: A farmer has control over how he works of the old body and takes a new one after his land, yet no control over the harvest. But death. So death is like changing the garment of he cannot expect a harvest if he does not work Atmā (Gita 2.22). All beings are visible be- his land with best effort and with tools he has. tween birth and death; they can’t be seen be- We should do our best at the present fore birth or after death and remain in their in- moment and let the future take care of itself. visible form (Gita 2.28). Therefore, we should not grieve over death of the body. We are not Jay: Could you tell me more about the the body. We are Atmā with a body. Death secret of success as told by Krishna to just means our soul passes from one body to Arjuna? another new body. Grandma: We should be so completely ab- Jay: Then why did Arjuna grieve over sorbed in work or study as to become unaware deaths of loved ones on the battle- of everything else, even of its results. To field? Why didn’t he want to fight? achieve the best results from what we do, we should be focused on the action with undi- Grandma: Arjuna was a very tough warrior, vided attention. Jay, but he wanted to run away from the hor- Action should be done sincerely with- rors of war and lead an easy life of a out worrying about its results. The results of The Bhagavad-Gita for Children and Beginners 5 the action will be greater if we put all attention 2. The Graduation Test and energy into the action itself and do not al- Guru Drona was the military teacher low our energy to be diverted by thinking of for both the Kauravas and the Pāndavas. At results. The result will depend on energy put the end of their military training came final into action. We are asked not to worry about examination time. Drona put a wooden eagle results during the course of action. This does on the branch of a nearby tree. Nobody knew not mean that we should not care about results. it was just a doll. It looked like a real eagle. To But we should not expect only positive results pass the graduation test, every one of the stu- all the time. dents was supposed to cut off the eagle’s head The secret of living a meaningful life is with one arrow. to be very active, and do our best without Guru Drona first asked Yudhisthira, the thinking of our own selfish motives or even eldest of the Pāndavas: “Get ready, look at the the results. A Self-realized person works for eagle, and tell me what you are seeing.” the good of all. Yudhisthira replied: “I see the sky, the clouds, the tree trunk, the branches, the leaves Jay: What is a Self-realized person and the eagle sitting there” like, Grandma? Guru Drona was not very pleased with this answer. He asked the same of all the stu- Grandma: A Self-realized person is a per- dents, one by one. Every one of them gave a fect person, Jay. Lord Krishna tells us the similar answer. Then came Arjuna’s turn for mind of a perfect person is not shaken by dif- the test. ficulties, does not run after pleasures, is free Drona asked Arjuna: “Get ready, look from fear, desire, greed, and attachment, and at the eagle, and tell me what you are seeing.” has control over mind and senses (Gita 2.56). Arjuna replied: “I only see the eagle A Self-realized person does not get angry, is and nothing else” peaceful and happy. Drona then asked a second question: “If you are seeing the eagle, then tell me how Jay: How can we keep from getting strong is its body and what is the color of it’s angry, Grandma? wings?” Arjuna replied: “I am only seeing its Grandma: We get angry if our desire is not head and not the entire body.” fulfilled (Gita 2.62). So the best way to control Guru Drona was much pleased with Ar- anger is to control or limit our desires. We juna’s answer and asked him to go ahead with should not want too many things. Desires be- the test. Arjuna easily cut off the head of the gin in the mind, so we should control our eagle with one arrow because he was concen- mind. If we don’t control our mind, we drift trating on his aim with a single mind. He like a ship without its rudder. The desire for passed the test with flying colors. pleasure takes one to the dark alley of sin, gets Arjuna was not only the greatest war- us in trouble, and prevents our progress (Gita rior of his time, but also a compassionate 2.67). As a student, you should set a higher KarmaYogi. Lord Krishna chose Arjuna as a goal for yourself than pleasure. Put forth your medium to impart the knowledge of the holy best effort and concentrate on your studies. Gita. Arjuna was a very good example of We all should follow the example of such concentration. Here is a story about him. Arjuna. Read the Gita and be like Arjuna. “Ar- juna Bano, Arjuna Bano,” my dear grandson! Whatever work you do, do it with single- 6 International Gita Society minded attention and put your whole heart and to find God. Do we have to leave home mind into it. This is the main theme of Kar- to seek God? maYoga of the Gita and the secret of success in anything you do. Grandma: No, we do not. In the Gita, Lord A word for the youth from Swami Vivekan- Krishna has given us different paths to God- anda: realization. The path you choose depends on "Whatever you are doing, put your whole your individual nature. In general, there are mind on it. If you are shooting, your mind two types of people in the world: the inward should be only on the target. Then you will (or studious, introvert) type and the outward or never miss. If you are learning your lessons, active type. For the introvert like Uncle Hari, think only of the lesson. In India boys and the path of spiritual knowledge is best. Fol- girls are taught to do this". lowers of this path go to a spiritual master or a guru where they study Vedic scriptures under Chapter 2 summary: Lord Krishna taught proper guidance. In this path, we learn who we us, through Arjuna, the difference between are and how we can lead a happy and peaceful Atmā and body. We are Atmā with a body. life. Atmā is unborn and indestructible. One and the same Atmā dwells inside all bodies, human Jay: Do we have to read all the scrip- or nonhuman. Thus we are all connected with tures to understand and find God? each other. We should do our duty to the best of our ability without worrying about success Grandma: There are many scriptures in our or failure. We must learn from our failures and religion, such as the 4 Vedas, 108 Upanishads, go forward without letting our failures defeat 18 Purānas, Rāmāyanas, Mahābhārata, various us. To become a perfect person, we need to Sutras and many others. Reading all of them control or limit our desires. would be a difficult task. But Lord Krishna has given us everything we need to know CHAPTER 3 about God in the Gita. The Gita has the es- KARMA-YOGA, THE PATH sence of all the Vedas and Upanishads for the OF SOCIAL SERVICE modern time.

Jay: Why do we have to control our Jay: Uncle Puri is a farmer and has no desires, Grandma? interest in studying the Gita. He says the Gita is difficult and not for common Grandma: When you choose wrong behav- people like him. So how can Uncle Puri ior for sense enjoyment, you also choose its realize God? results. That is why work has to be done for the welfare of all and not just to satisfy your Grandma: Uncle Puri should follow the desires or for personal gain. One who practices second path, the path of KarmaYoga that is KarmaYoga is called a KarmaYogi. A Kar- described in this chapter of the Gita. This is maYogi finds the right way to serve and turns the path of duty or selfless service. This path is her or his work into worship. In KarmaYoga, better for most people who work hard to sup- no work is more important or less important port a family and have no time or interest to than other work. read scriptures. Followers of this path do not have to Jay: Uncle Hari left his family and leave work and go to an Ashram. They give up home and went to an Ashram last year selfish motives and do all work for the greater The Bhagavad-Gita for Children and Beginners 7 good of society, instead of just for themselves. take birth again on this earth.

Jay: But people will work harder if Here is a true modern story of how self- they have selfish motives, won’t they, less service, discussed in Chapter 3, works Grandma? wonders in life. 3. Sir Alexander Fleming Grandma: It is true that people may earn more if they work for selfish gain, but they A poor Scottish farmer one day, while will not find permanent peace and happiness. trying to make a living for his family, heard a Only those who do their duty selflessly for the cry for help coming from a nearby swamp. He good of all people will find real peace and sat- dropped his tools and ran to the bog. There, isfaction. sunk to his waist in the swamp, was a terrified boy, screaming and struggling to free himself. Jay: If people don’t work for personal Farmer Fleming saved the lad from what could gain, will they still do their best and not have been a slow and terrifying death. become lazy? The next day, a fancy carriage pulled up to the Scotsman's simple home. A well Grandma: A true KarmaYogi works hard dressed nobleman stepped out and introduced even without personal gain. Only the ignorant himself as the father of the boy that Farmer work just for personal gain. The world runs Fleming had saved. smoothly because people do their duty. Par- "I want to thank and repay you," said ents work hard to support their family, and the the nobleman. "You saved my son's life." children do their part. Nobody can remain in- "I can't accept payment for what I did," active or idle all the time. Most people engage the Scottish farmer replied, rejecting the offer. in some activity and do what they can. At that moment, the farmer's own son Brahmā, the creator, gave his first teaching to came to the door of the family hovel. humanity when he said: Let all of you progress "Is that your son?" the nobleman asked. and prosper by helping each other and by do- "Yes," the farmer replied proudly. ing your duty properly (Gita 3.10-11). "I'll make you a deal. Let me provide him with the level of education my own son Jay: What happens if people work will enjoy. If the lad is anything like his father, hard just for their own benefit? he'll no doubt grow to be a man we both will be proud of." Grandma: They commit sin, Jay. It is And that he did. Farmer Fleming's son wrong to perform any action selfishly without attended the very best schools and in time considering its effect on others. Lord Krishna graduated from St. Mary's Hospital Medical calls such a person a thief, useless, and sinful School in London and went on to become (Gita 3.12-13). We should never live and work known throughout the world as the noted Sir just for ourselves. We should help and serve Alexander Fleming, the discoverer of Penicil- each other. lin. Years afterward, the same nobleman's Jay: What does a person gain who fol- son who was saved from the swamp was lows the teaching of Lord Brahmā and stricken with pneumonia. What saved his life works for the good of society? this time? Penicillin. Grandma: Such a person attains peace and The name of the nobleman? Lord success in this life, reaches God, and does not Randolph Churchill. 8 International Gita Society His son's name? The famous Sir duces no good or bad Kārmic bondage and Winston Churchill. leads one to God. Someone once said: What goes around comes around. This is the universal law of Jay: It would be hard to work without Karma, the law of cause and effect. Help ful- wanting something personally from it. fill someone’s dream, and your dream shall be How do we do this? fulfilled too by the Lord! Grandma: Spiritually ignorant persons Jay: Please give me more examples of work just for themselves. The wise work for true KarmaYogis, Grandma. the welfare of all. The ignorant work to enjoy the result of their labor and become attached to Grandma: You have read the story of it because they think they are the doer. They Rāmāyana. Lord Rāma’s father-in-law was do not realize that all work is done by the Janaka, the King of Janakpur in the state of power supplied to us by God. With the power Bihar, India. He attained God by serving his to do our duty and the intellect to choose be- people as his own children, selflessly and tween right and wrong action, we become re- without attachment to the results of his action. sponsible for our actions. People act wrongly He did his duty as worship of God. Work done because they don’t use their intellect and don’t without any selfish motive, as a matter of duty, think of the results of their action on others. becomes worship of God because it helps God The wise offer all their work to God run the world. with no selfish desire of their own. The igno- Mahātmā Gandhi was a true Kar- rant work only to fulfill their personal desires maYogi, who worked selflessly all his life (Gita 3.25). without any personal motive, just for the good of society. He set an example for other world Jay: Can a common person like me do leaders to follow. There are many other exam- what great people like King Janaka and ples of selfless persons. Mahātmā Gandhi have done?

Jay: Is that how our leaders should Grandma: With a little effort, anybody can work? follow the path of KarmaYoga. Think of whatever work you are doing as your gift to Grandma: Yes, a true KarmaYogi shows by society. If you are a student, your duty is to personal example how to lead a selfless life attend school, do your homework, respect your and attain God by following the path of Kar- parents, teachers, other elders, and help your maYoga (Gita 3.21). brothers, sisters, friends, and classmates. In student life, prepare yourself to be a good, pro- Jay: If I want to become a KarmaYogi, ductive citizen by getting a good education. what do I have to do? Jay: What kind of work should I do Grandma: KarmaYoga requires doing our when I graduate, Grandma? duty in life the best we can, unselfishly, without attachment to the results of our work. A Grandma: Choose the work that you like KarmaYogi remains calm in both success and and can do well. The work should be suited to failure and has no likes or dislikes for any per- your nature (Gita 3.35, 18.47). If you choose son, place, object, or work. Work done as self- work for which you don’t have a natural skill less service for the welfare of humanity pro- or attraction, your chances of success are lim- The Bhagavad-Gita for Children and Beginners 9 ited. You know what you can do best. Trying Grandma: One way is by the knowledge to be someone you’re not is the greatest cause given in the Gita and by the power of thinking. of failure and unhappiness. Before you act to fulfill your desire, always think first of the results of that action. Desires Jay: But shouldn’t I try to find good start in the mind and stay there. You can con- work, like engineering, teaching, or trol your mind by intellect and reasoning. government service? When you are young, your mind becomes dirty just as the clear water of a pond Grandma: There is no such thing as good becomes muddy during the rainy season. If or bad work. All types of workers are needed your intellect doesn’t control your mind, your to keep society running. Some work pays more mind will run after sense pleasures. This will than others, but higher paying jobs are usually keep you from achieving the higher goals of more difficult and stressful if you are not life. So set a high goal in life to keep your qualified for them. If you are qualified for a mind from getting dirty by sensual pleasures lower paying job, lead a simple life and avoid like smoking, alcohol, drugs, and other bad unnecessary items. A simple life means not habits. Bad habits are very hard to get rid of, desiring too many material things. Limit your- so avoid them to start with. Always keep good self to the basic needs of life. Keep your de- company, read good books, avoid bad people, sires under control. Lord Buddha said: Selfish and think of the long-term result of your ac- desire is the cause of all evils and misery. tions.

Jay: Is selfish desire the reason why Jay: Since we know right from wrong, people do bad things? Grandma, why can’t we just avoid doing wrong? Grandma: Yes Jay, our selfish desire for enjoyment is the cause of all evils. If we don’t Grandma: If we don’t control our mind, it control our desires, our desires will control us, will try to weaken our will and take us for a and we will become the victims of our own ride to the wrong road of sensual pleasures. desires. Control your wants because whatever We have to watch our mind and keep it on you want, wants you also! track.

Jay: Then are all desires bad? Chapter 3 Summary: Lord Krishna mentioned two major paths to peace and happiness Grandma: No, all desires are not bad. The in life. The path chosen depends on the indi- desire to serve others is a noble desire. The vidual. It is easy for most people to follow the desire to enjoy pleasures is bad because it path of KarmaYoga, the path of selfless ser- leads to sinful and illegal activities. Always vice. To help each other is the first teaching of remember that desire never ends after you get the creator. This keeps society going and pro- what you want. It just leads to new desires and gressing. We should all do our duty to the best creates greed. And if you don’t get what you of our ability. Choose the career best suited to want, you feel angry. People do bad things your nature. No job is small. It’s not what you when they are angry. do, but how you do it that is important. Fi- nally, Lord Krishna tells us we must control Jay: How can we control our desire our desire for pleasures. Uncontrolled desires for pleasures? for pleasure lead us to failure and suffering in life. We must think about the results of an ac- 10 International Gita Society tion before taking it up. Avoid bad company at each incarnation (Avatāras) has a purpose. The all costs. Shrimad Bhāgavatam (or the Bhāgavad- CHAPTER 4 Purāna) gives details of all ten major Avatāras THE PATH OF RENUNCIATION of God. All saints and sages of other religions WITH SELF-KNOWLEDGE are also considered minor incarnations of God. At the end of the present time period, known Jay: The Gita reports what was spo- as KaliYuga, the Kalki incarnation will hap- ken on the battlefield, but who wrote it, pen in the very distant future. Grandma? Jay: Will Lord Krishna give us what- Grandma: The teachings of the Gita are ever we want in prayer or worship? very old. They were first given to the Sun-god in the beginning of creation by Lord Krishna. Grandma: Yes, Lord Krishna will give Over time, this knowledge got lost. The Gita what you want (Gita 4.11), such as success in in its present form is the teaching by the Su- your study, if you worship Him with faith. preme Lord, Krishna, to Arjuna about 5,100 People may worship and pray to God by using years ago. any name and form of God. The form of God is called deity. One can also worship God Jay: So is Lord Krishna the author of without the help of a deity. the Gita? Jay: Will we still have to study if we Grandma: Yes, Lord Krishna is the author want to do well in examinations? of the Gita. It was put together by sage Vayāsa who also edited the four Vedas. Sage Vayāsa Grandma: Yes, you must do the work. Do had the power of recalling events of the past your best and then pray. The good Lord will and future, but he could not do the work of not work for you. You will have to do your both composing as well as writing it down. He own work. Your work should be free from needed a helper to write the Mahābhārata. selfish desires, and you should not hurt any- Lord Ganesha, the lord of wisdom, offered to body. Then you will not earn any Karma. do the work of writing. The Gita was first translated from the Jay: What is Karma, Grandma? original Sanskrit poetry to Sanskrit prose and fully explained in Sanskrit by great guru Adi Grandma: The Sanskrit word Karma means Sankarāchārya in the year 800 A.D. action. It also means the results of an action. The word Karma is most commonly mispro- Jay: Why is Lord Krishna so impor- nounced as Karmā. Every action produces a tant? result called Karma, which can be good or bad. If we do our work only to enjoy the re- Grandma: Lord Krishna is considered the sults ourselves, we become responsible for the eighth incarnation of the Supreme God. The results. If our action harms anyone, we get bad Supreme God comes to earth in different Karma, called sin, and we will have to suffer forms from time to time whenever the forces in hell for it. If we do good to others, we earn of evil try to disturb and destroy the world good Karma and get rewarded by a trip to peace. Lord comes to set everything right. He heaven. also sends prophets and teachers to help man- Our own Karma is responsible for our kind. His birth and activities are divine and rebirth to enjoy or suffer the results of our The Bhagavad-Gita for Children and Beginners 11 deeds. Karma is like depositing money in the good cause, (2) doing meditation, worship and form of good and bad action in the bank. We yogic exercises, (3) reading the scriptures to do not take birth when all our Karma, good or gain knowledge of God, and (4) having control bad, is used up. This freedom from the cycles over the mind and other five senses (Gita of birth and death is called liberation, Nirvāna, 4.28). Moksha or Mukti. In Mukti one becomes one Lord is pleased by those who sincerely with God. perform any one of these Yajna and gives them the gift of Self-knowledge to reach God. Jay: How can we avoid Karma when Such a person becomes happy and peaceful we live and work in society? (Gita 4.39). Jay: How about those who just wor- Grandma: The best way not to earn any ship a deity everyday? Can they also Karma is not to do anything just for yourself, reach God? but do it for the good of society. Always keep Grandma: Yes, those who worship the de- in mind that Mother Nature does everything; ity with full faith also get whatever they want we are not the real doer of any action. If we (Gita 4.11-12). Most Hindus worship God in strongly believe this and work as a servant of the form of a chosen deity to fulfill their de- God, we will not earn any new Karma, and all sires. This path is known as path of worship our past Karma will be wiped out by Spiritual and prayer. There is a story in the Mahāb- knowledge. When all Karma is used up, we hārata of a devoted KarmaYogi and an ideal become liberated. This method of uniting with student who worshipped his guru and got what God is called the path of selfless action (Kar- he wanted. maYoga). 4. Ekalavya, the Ideal Student

Jay How do we get rid of the Karma Guru Dronāchārya (or Drona) was the military from our past lives? teacher (guru) appointed by grandfather Bhishma for all the Kaurava and Pāndava Grandma: A very good question! True brothers. Many other princes also took mili- knowledge of the Self (or God) acts like fire tary training under him. Drona was very much that burns away all Karma from our past lives pleased by Arjuna’s personal service and de- (Gita 4.37). Selfless service (KarmaYoga) pre- votion to him, and he promised him: “I will pares one to receive Self-knowledge. A Kar- train you to be the best archer in the world.” maYogi automatically gets Self-knowledge in due course of time (Gita 4.38). One who has One day a very gentle boy named true knowledge of the Self or God is called a Ekalavya from a nearby village came to Drona Self-realized or a God-realized person. and wanted to learn archery from him. He had heard from his mother about master archer Jay: Are there other ways to get lib- Dronāchārya, who was the son of the sage eration, Grandma? Bhāradvāja and a disciple of sage Parashurāma. Grandma: Yes, Jay, there are different Ekalavya was a jungle boy, belonging methods or ways to reach God. These methods to the hunters' community. Then, and even to- are called spiritual practices or Sādhanā. Any day, such communities were considered so- action that is beneficial to society is also called cially inferior. Drona was worried how he Yajna, Sevā or sacrifice. Different types of could teach a jungle boy along with the royal Yajna are: (1) giving money as charity for a children. So he decided not to keep the boy 12 International Gita Society with him there, and told him: “Son, it will be ran back to the princes, who were surprised at very difficult for me to teach you. But you are this skill in archery and wondered who the a born archer. Go back to the forest and prac- archer was. tice well with deep interest. You too are my Arjuna, seeing this, was not only sur- disciple. May you master archery as you prised but also worried. He wanted to be wish!” known as the world's best archer. Drona's words were a great blessing to The princes went in search of the archer Ekalavya. He understood his helplessness and who had hit their dog with so many arrows in felt confident that the Master’s good wishes such a short time, and found Ekalavya. were with him. He made a clay idol of Dro- Arjuna said: “Your skill in archery is nāchārya, installed it in a nice place, and be- great. Who is your guru?” gan to worship it respectfully by offering “My guru is Dronāchārya,” replied flowers, fruits, etc. He worshipped this idol of Ekalavya humbly. his guru everyday, practiced the lessons in Arjuna was shocked at the mention of archery in the Master's absence, and mastered Drona's name. Was this true? Could his dear the art. teacher teach so much to this boy? If so, what Ekalavya would get up early in the about the Master's promise to him? When did morning, bathe himself and offer worship to Drona teach the boy? Arjuna had never seen the master’s idol. He cherished the words, ac- Ekalavya before in his class. tions, and training methods of Drona that he When Drona heard this story, he re- had seen at guru Drona’s Ashram. He faith- membered Ekalavya and went to see him. fully followed the instructions and continued Drona said: “Your learning has been his practice. very good, son. I am deeply satisfied. With While Arjuna had personally mastered devotion and practice, you have done very archery from Drona, learning from him first- well. May your achievement become an ex- hand, Ekalavya achieved equally impressive ample for all to follow.” skill while worshiping the Master from far Ekalavya was very happy and said: away. If he could not do a particular tech- “Thank you, oh Gurudeva! I too am a disciple nique, he would rush to Drona's image, present of yours. Otherwise, I do not know whether I his problem and meditate until a solution ap- could have done this much.” peared in his mind. He would then proceed Drona said: “If you accept me as your further. Master, you must pay my fee after your train- The story of Ekalavya demonstrates ing. Think it over.” that one can achieve anything in life if one has Ekalavya smilingly replied: “What is faith and works sincerely to reach the goal. there to think over, Sir? I am your disciple, The story continues: and you are my guru. Please say what you The Kaurava and Pāndava princes once wish, Sir. I will fulfill it even if I have to sacri- went to the forest on a hunting trip. Their lead- fice my life in the effort.” ing dog was running forward. Ekalavya, a “Ekalavya, I have to demand a supreme dark-skinned young man dressed in a tiger sacrifice from you to fulfill my word to skin and wearing strings of conch-beads, was Bhishma and Arjuna that nobody would ever engaged in his practice. The dog, on approach- equal Arjuna in archery. Pardon me, son! Can ing him, began to bark. Probably wishing to you give me the thumb of your right hand as show off his skill, Ekalavya sent down a series my fee?” of seven arrows in the direction of the barking Ekalavya stared at Dronāchārya for a dog, and his arrows filled its mouth. The dog while. He could understand the Master's prob- The Bhagavad-Gita for Children and Beginners 13 lem. He then stood up, walked to the Drona’s Chapter 4 summary: Lord comes to earth idol with determination, placed his right from time to time in a life-form to set things thumb upon a stone, and cut it off in an in- right on the earth. The Lord fulfills the desires stant, using his left hand and an arrow. of those who worship Him. There are four Drona, while feeling sorry for the in- types of spiritual practices or Yajna. Both self- jury he had caused Ekalavya, was at the same less service and Self-knowledge free the soul time deeply touched by such great devotion. from the bondage of Karma. The Lord gives He hugged him saying: “Son, your love for Self-knowledge to those who do selfless ser- guru is unmatched. I feel a sense of fulfillment vice. Self-knowledge burns all our past Karma in having had a disciple like you. May God and frees us from the wheel or cycles of birth bless you!” and death. Ekalavya got victory in defeat! With CHAPTER 5 the right thumb gone, he could no longer use THE PATH OF RENUNCIATION the bow effectively. But he continued his practice using his left arm. By virtue of his su- Jay: Previously, you mentioned two preme sacrifice, he received the grace of God paths. Which path is better for most and achieved distinction as a left-handed people, Grandma, the path of spiritual archer. He proved that nothing could stop a knowledge or the path of selfless ser- totally sincere effort. By his actions and be- vice? havior, Ekalavya, showed that your inferior or superior status is not determined by the com- Grandma: A person who has the true munity you belong to but by your vision and knowledge of God believes that all work is qualities of mind and heart. done by the energy of Mother Nature and he Drona was a great guru, Jay. But there or she is not the real doer of an action. Such a are many false gurus in the world who will try person is called a Samnyāsi or renunciant and to cheat you. has Self-knowledge.

Jay: Do we need a guru to reach God? A KarmaYogi works without a selfish motive for the fruits of work. KarmaYoga prepares Grandma: We definitely need a teacher to one to receive Self-knowledge (Gita 4.38, learn any subject, spiritual or material such as 5.06). Self-knowledge leads to renunciation. music, science, Algebra. But to find a real Thus selfless service or KarmaYoga forms the guru or a spiritual guide is not so easy. There basis of renunciation (Samnyāsa). Both paths are four types of gurus: the knower of a sub- finally lead to God. Lord Krishna considers ject or a teacher (guru), a false guru, a Sad- KarmaYoga the better of the two paths be- Guru and a ParamaGuru. There are many false cause it is faster and easier for most people to gurus who just pose as a guru. SadGuru is a follow (Gita 5.02). God-realized master and is very hard to find. Lord Krishna is called the JagadGuru or Pa- Jay: Doesn’t the word renunciation ramaGuru, the world-teacher. usually mean leaving worldly posses- When you graduate from a college and sions and living in an Ashram (monas- enter family life, you will need to find a real tery) or in a lonely place? Guru or a true spiritual guide. Be very careful in choosing a Guru. Grandma: The word Samnyāsa in the strict sense means renouncing (or giving up) all personal motives, worldly possessions and ob- 14 International Gita Society jects. But it also means living in society and ideals, and restored Hinduism to its past glory. serving society by doing one’s duty without According to his non-dual philosophy, the in- any personal motive. Such a person is called dividual soul (Jiva) is Brahma (God), and the Karma-Samnyāsi. world is the play of Māyā, the illusory kinetic Some spiritual leaders, such as Adi energy of Brahma. Sankarāchārya, consider the path of renounc- He certainly was a Self-realized man. ing all worldly possessions as the highest path But at first, he had the feeling of duality, of and the goal of life. He himself became a high and low caste. His faith in the absolute Samnyāsi when he was a young boy. God (Brahma) was not very firmly established Lord Krishna says: “An enlightened in his heart. person or a Samnyāsi (or hermit, one who has One day, he was going to the Shiva given up all personal motive) sees the Lord in temple in the holy city of Banāras after bath- all. Such a person looks at a learned person, an ing in the holy Gangā river. He saw an un- illiterate person, the rich, the poor, an outcast, touchable, a butcher, carrying a load of meat. even a cow, an elephant, or a dog with an The butcher came on his way and tried to equal eye.” (Gita 5.18). touch Sankara's feet in respect. I am going to tell you the story of a Sankara shouted angrily: “Get out of great spiritual leader, hero, guru, Samnyāsi the way! How dare you touch me? Now I have and thinker. His name is Adi Sankarāchārya. to take a bath again.” A student of the Gita owes him great respect “Holy sir,” said the butcher, “I have not and honor. touched you, nor have you touched me. The 5. Adi Sankarāchārya pure Self cannot be the body or the five elements out of which the body is created.” Adi Sankarāchārya (or Sankara) is the (There are more details in Chapter 13.) author and promoter of non-dualistic philoso- Then Sankara saw the vision of Lord phy of Vedanta. It states that entire universe is Shiva in the butcher. Lord Shiva had Himself nothing but an expansion of God. He was born come to Sankara to firmly implant the non- in the state of Kerala in the year 788 A.D. By dualistic philosophy in him. Sankara was a the age of eight, he had learned all four Vedas, much better person from that day by the grace and by the age of twelve, was well versed in of Lord Shiva. all Hindu scriptures. He is believed to be Lord This story illustrates that equality with Shiva in human form. all beings is difficult to practice all the time. He wrote many books, including a To have such a feeling is the mark of a truly commentary on the Bhagavad-Gita, Upani- God-realized person or a perfect Samnyāsi. shads, BrahmaSutra and many others. The holy Bhagavad-Gita was hidden in Mahāb- Chapter 5 summary: Lord Krishna consid- hārata as a Chapter before Sankara brought it ers the path of Selfless service (Sevā) to hu- out to us. Sankara took the Gita from Mahāb- manity without attachment to its results as the hārata, gave it Chapter headings, and wrote the best path for most people. Both paths, the path first commentary of the Gita in Sanskrit. The of Self-knowledge and the path of Sevā, lead first English translation of the Gita was done to a happy life here on the earth and Nirvāna th by a British ruler of India in the 19 century. after death. Samnyāsa does not mean leaving Sankara established four main monas- worldly possessions. It means not being at- teries in different corners of India: at tached to them. An enlightened person sees the Shringeri, Badrināth, Dvārkā, and Puri. He Lord in all beings and treats everybody stopped the spread of Buddhism over Hindu equally. The Bhagavad-Gita for Children and Beginners 15 CHAPTER 6 and deep breaths. Remember your favorite de- PATH OF MEDITATION ity and ask his or her blessing. Mentally chant OM or AUM for few minutes. If your mind Jay: Grandma, you said there are sev- starts to wander here and there, bring it back eral paths leading to God. You told me gently to concentrating on your favorite deity. about the path of duty and the path of There is a story of a child named spiritual knowledge. Please tell me Dhruva in our scriptures who got his wishes about other paths. fulfilled using the path of meditation. 6. The Story of Dhruva Grandma: The third path is called the path of meditation. Dhruva was the son of king Uttānapāda One who is united with God is called a and Suniti. King Uttānapāda was very fond of yogi. The mind of a yogi is peaceful and com- his second wife, Suruchi, and used to be mean pletely united with God. A yogi has control to Suniti, Dhruva's mother. One day, when over his mind, senses, and desires. He is free Dhruva was five years old, his step-brother from anger and greed. A clod, a stone, and was sitting on his father's lap. Dhruva also gold are the same to a yogi, who sees God in wanted to sit there. But his step-mother everything and everything in God (Gita 6.08, stopped him and dragged him aside. 14.24). A yogi sees every being with an equal eye; whether a friend, enemy, hater, relative, She spoke rudely to Dhruva, saying: "If you saint, or sinner (Gita 6.09). The mind of a yogi want to sit on your father's lap, you should remains calm even during the worst time (Gita have been born to me instead of to your 6.19). mother. At least now, pray to Lord Vishnu, so that He will make this happen." Jay: Is there a method of meditation Dhruva was deeply hurt by his step- simple enough for children, Grandma? mother’s insulting words. He went to his mother, weeping. His mother consoled him Grandma: Yes, there is, Jay. The mind is and told him to take his step-mother's words your best friend as well as your worst enemy. seriously and pray to Lord Vishnu, who is the The mind is a friend for those who have con- helper of all beings. trol over it and an enemy for those who do not Dhruva left the kingdom for the forest control it (Gita 6.05-06). So you should try to with a determined mind to see Lord Vishnu control this friend. The mind is like wind, very and reach a higher place. On the way, he was restless and difficult to control, but you can met by the celestial sage Nārada. Nārada gave control it by regular practice of meditation him the 12-syllable mantra: "Om namo bhaga- (Gita 6.34). vate vāsudevāya" for worshiping the Vishnu Guru Nanak said: Master the mind, and form of Lord Krishna. Dhruva worshipped you master the world. Vishnu for six months, and Lord Vishnu ap- peared before him. Vishnu promised that A Simple Method of Meditation Dhruva's wishes would be fulfilled and he would reach the highest heavenly seat of the The best time to meditate is in the Polestar, which is not destroyed even when all morning before going to school. Sit in your the worlds are destroyed. meditation or Poojā room. Hold your waist, Dhruva returned to the kingdom. When spine, chest, neck, and head erect, motionless the King grew old, he decided to crown and steady. Close your eyes, take a few slow Dhruva as the King. Dhruva ruled for many 16 International Gita Society years and in the end reached the Polestar somebody or some power behind it. Some granted by Lord Vishnu. It is said that the en- power is needed, not only to create it, but also tire Zodiac is made up of planets, stars, etc. to support and run it. We call that power God, All rotates around the Polestar. To this day, the Absolute, the Supreme in English, and when Indians see the Polestar, they remember Krishna, Ishvara, Bhagavān, Shiva, Devi in Dhruva, the devotee of perfect purity of mind Sanskrit. Other religions call that power by and firm determination. different names. In a real sense, God is not the creator of the universe, but He Himself be- Jay: What happens to a yogi who comes everything in the universe. He mani- does not become successful in this fests as Brahmā, whom we call the creator. life? Actually, Brahmā and all other deities (gods and goddesses) are just names of different Grandma: No spiritual practice performed powers of the one and only One God. People by anybody ever goes to waste. The unsuc- think Hindus worship many gods and god- cessful yogi is reborn into a rich or spiritually desses, but that is due to lack of their true advanced family. The unsuccessful yogi re- knowledge. The entire universe is a manifesta- gains the knowledge he had in the previous tion of God. This is the highest philosophy life and tries again to become perfect from that you may not understand completely now. where he or she left off. No spiritual effort is ever wasted. Jay: How does one God become so many things in the universe? Jay: How can I become the best yogi, Grandma? Grandma: According to the Sāmkhya theory of creation, God’s energy (Atmā or Spirit) Grandma: To be the best yogi, see all be- itself becomes Nature or matter, made up of ings as yourself and feel their pain and pleas- the five basic elements. The entire creation is ure as your own. Lovingly think of God with born and sustained by different combinations supreme faith, and always keep your mind set of these two energies: Spirit and Matter (Gita on Him (Gita 6.47). 7.06). He is in the form of light in the Sun and the Moon; He is in the form of mind and Chapter 6 summary: The third path to God strength in human beings. He digests our food is yoga of meditation. To be the best yogi, see and supports our life. We are all connected by every being as yourself, and feel the pain and the same Spirit as jewels in a necklace are pleasure of others as your own. A very simple connected by the same thread (Gita 7.07). method of meditation uses the sound vibration of OM. No spiritual practice is ever wasted. Jay: If God is everywhere and in everything, why doesn’t everyone under- CHAPTER 7 stand and love and worship Him? SELF-KNOWLEDGE AND ENLIGHTENMENT Grandma: That is a good question, Jay. Jay: How was our whole universe Generally, people have a false idea of God be- formed, Grandma? Does it have a crea- cause everyone is not given the power to un- tor? derstand Him. Just as some people can’t understand calculus or even elementary mathe- Grandma: There is a creator behind any matics, so people who have no good Karma, creation, Jay. Nothing can be created without can’t know, understand, love, or worship God. The Bhagavad-Gita for Children and Beginners 17 sonal deity is called IshtaDeva or IshtaDevi, Jay: Then who are the ones who un- your personal god. derstand God? Jay: You said that the entire universe Grandma: There are four types of people is only another form of God. Is God who worship or seek to understand God: (1) formless or can God take forms? those who are sick or in some kind of trouble or seek help in doing well in their studies or Grandma: This big question not only con- work, (2) those who are trying to get the fuses children, but also puzzles adults. An- knowledge of God, (3) those who want swers to this question created various sects or money, and (4) the wise ones who know God groups in Hinduism. One sect, called Arya (Gita 7.16). Lord Krishna considers all four Samāj, believes that God cannot have forms types of people as devotees. The wise one is and is formless. Another group believes God the best because a wise person worships God has a form. A third group believes God is without wanting anything from Him. Even formless and takes forms. Still others believe such wise ones completely know God only af- God is both with form and without form. ter many births (Gita 7.19). I believe everything has a form. Noth- ing in the world is formless. God has a form, Jay: If I worship Krishna, can I get which is invisible to our physical eyes. He good grades in an examination or get cannot be understood by the human mind or rid of sickness? described by words. Supreme Being has a transcendental (or out of this world) form and Grandma: Yes, He fulfills the desires of all a Supreme Personality. He has no origin but is who believe in Him and who always worship the origin of everything. He has no beginning, and pray with firm faith. God is both our Fa- middle or end. The invisible God is the cause ther and Mother. You should ask God what of the visible world. Invisible does not mean you want in a prayer. He fulfills the desires of formless. Everything we see is another form of His sincere devotees (Gita 7.21). God. Here is a story about practical applica- Jay: Then why doesn’t everybody tion of seeing the Supreme in all beings as worship Krishna? Why do we worship mentioned in Gita 7.19. Lord Ganesha, Shri Hanumāna, Mother Sarasvati and many other deities? 7. See God in All Beings Grandma: Lord Krishna is the name of the Supreme God. Some sects of Hinduism call In a forest lived a holy man who had the Supreme God as Lord Shiva and Mother many disciples. He taught them to see God in also. All other deities (gods) worshipped by us all beings and to bow down before them. One are a part of His power. Just as all rain water day a disciple went into the forest to get wood goes to the ocean, so worship of any deity for fire. Suddenly he heard a shout. goes to Krishna, the Absolute. But a beginner “Get out of the way! A mad elephant is should chose just one of the many deities and coming!” establish a personal relationship by doing Everyone but the disciple of the holy Poojā, or at least Namaskāra, everyday to the man ran away. He saw the elephant as God in chosen deity. The personal deity then becomes another form, so why should he run away from your personal guide and protector. The per- it? He stood still, bowed before the elephant, and began meditating on God in the form of 18 International Gita Society the elephant. Teacher: “Did you see God any- The mahout (trainer) of the elephant where?” shouted: “Run away! Run away!” Manav: “No.” But the disciple didn’t move. The ani- Teacher: “That’s my point. We can’t mal grabbed him with its trunk, threw him to see God because he isn’t there. He just doesn’t one side, and went on its way. The disciple lay exist.” unconscious on the ground. Hearing what had A little girl spoke up and wanted to ask happened; his god-brothers came to him and the boy some questions. The teacher agreed, carried him to the hermitage. With the help of and the little girl asked the boy: some herbal medicine, he regained conscious- “Manav, Do you see the tree outside?” ness. Manav: “Yes.” Then someone asked, “When you knew Little Girl: “Manav, do you see the the mad elephant was coming, why didn’t you grass outside?” leave the place?” Manav: “Yessssss!” He answered: “Our guru has taught us Little Girl: “Did you see the sky?” that God is in all beings, animals as well as Manav: “Yessssss!” human. Therefore, I thought it was only the Little Girl: “Manav, do you see the elephant-god that was coming, so I didn’t run teacher?” away.” Manav: “Yes” At this the guru said: “Yes, my child, it Little Girl: “Do you see her mind or is true that the elephant-god was coming; but her brain?” the mahout-god asked you to get out of way. Manav: “No” Why didn’t you trust the mahout’s words? Also, the elephant-god does not have the Self- Little Girl: “Then according to what we knowledge that all are God!” were taught today in school, she must not have God dwells in all beings. God is even in a brain!” the tiger; but you cannot hug the tiger on that God cannot be seen with our physical account! Be close only with good people, and eyes. He can be felt by the eyes of knowledge, keep away from the evil-minded. Keep away faith, and devotion only (Gita 7.24-25). For we from the unholy, the evil, and the impure. walk by faith, not by sight. He answers our prayer!

8. The Unseen Chapter 7 summary: There is only one God, who is called by many names. Devas, One day a 6-year-old girl was sitting in Devis, or deities in our religion are nothing but a classroom. The teacher was going to explain the names of different powers of One Absolute evolution to the children. God. Deities are different names and forms of The teacher asked a little boy: “Manav, God’s powers to help us worship and pray. do you see the tree outside?” Four types of people worship God. The entire Manav: “Yes.” creation is made up of five basic elements and Teacher: “Manav, do you see the grass the Spirit. God is both formless and with form. outside?” God can take any form. One cannot know the Manav: “Yes.” true nature of God unless one has spiritual Teacher: “Go outside and look up and knowledge. see if you can see the sky.” Manav: “Okay. (He returned a few minutes later.) Yes, I saw the sky.” The Bhagavad-Gita for Children and Beginners 19 CHAPTER 8 Bhagavān Krishna. THE ETERNAL BRAHMA Jiva or Jivātmā means living beings that take birth, have a limited life span, and die or Jay: I don’t have a big spiritual vo- change form. cabulary, Grandma, so I don’t understand many words that I hear at the Jay: How often should I remember temple. Can you explain some of them and worship God to make sure that I in a simple way? remember God when I die?

Grandma: I will explain some of the San- Grandma: We should form the habit of re- skrit words, so listen very carefully. You may membering God before taking our food, before not completely understand these terms at your going to bed, after getting up in the morning, age. and before starting any work or study. The Spirit that is inside all living beings is called Brahma in Sanskrit. Brahma not only Jay: Are we always reborn as human supports living beings but also supports the beings? whole universe. This is the formless nature of God, the Absolute. Brahma is beginningless, Grandma: Human beings can take any one endless (or everlasting) and changeless; there- of the 8.4 million life-forms on earth. Hindus fore, it is also called Eternal Brahma. The believe in life after death. Lord Krishna said: word Brahma often gets confused with the “Whatever object one remembers at the time word Brahmā, the creative force or creator of of death, that object one gets after death. Dur- this universe. The word Brahma is also spelled ing death, one remembers whatever thought as Brahma or Brahman. The word Brahman existed during most of one’s lifetime.” (Gita often gets mixed up with another term, Brāh- 8.06). Therefore, one should always remember mana, also spelled as Brāhmin, which refers to God and do one’s duty (Gita 8.07). the upper caste or intellectual class of people Here is a story to illustrate the theory of in India. I will explain this term later in Chap- transmigration of souls. ter18. 9. The Story of King Bharata ParaBrahma, Paramātmā, Father, Mother is the Supreme Being, who is the ori- When Sage Vishvāmitra was busy creating his gin of everything, including Brahma (Spirit or own universe; Indra, the King of heaven could Atmā) and the creator, Brahmā. not tolerate that. So he sent a beautiful heav- The word Karma has several meanings. enly dancer, Menakā, to disturb him from his Generally, it means to do or work. It also work. She succeeded and bore sage Vishvāmi- means the stored up fruits of one’s work over tra's daughter, Shakuntalā. She was raised in past lives. the hermitage of sage Kanava after Menakā Various powers of Brahma are called left for heaven. Daiva (or Deva, Devi, Devatā). We worship One day a King named Dushyanta these powers to get our worldly desires ful- wandered in the hermitage of sage Kanava. filled. There he met and fell in love with Shakuntalā, Ishvara is the power of God that stays whom he secretly married in the hermitage. in the bodies of all living beings to guide and Afterwards, she gave birth to a baby boy control us. named Bharata. He was very handsome and Bhagavān simply means powerful. This strong, even during his childhood. Bharata term is used for God. We call ShriKrishna also looked like the son of a Deva. When he was 20 International Gita Society only six years old, he used to play in the jun- During this period, the entire visible cosmos is gle by tying up baby wild animals, such as ti- created and destroyed (Gita 8.17-19). But gers, lions, and elephants. Brahma is everlasting and is never destroyed. Bharata became the king after Dushy- anta. Bharata was the greatest king of the land. Jay: If some people do not come back Even today we also call India BhārataVarsha, to this world after death, what happens the land of King Bharata. He had nine sons, to them? Do they go to heaven and live but none of them seemed fit to rule after him, there forever? so he adopted a qualified child, who took over the kingdom after Bharata. Thus, King Bharata Grandma: Those who have done good laid the foundation of democracy. work here on earth go to heaven, but they have There have been several other rulers by to come back after enjoying the pleasures of the name of Bharata such as Bharata, the heaven (Gita 8.25, 9.21). Those who have younger brother of Lord Rāma and Mahārāja been naughty and bad go to hell for punish- Bharata. Here is a story of Mahārāja Bharata: ment and also come back to earth. Those who A devotee named Mahārāja Bharata, have gained salvation (Nirvāna) do not take the son of a saintly King Rishabha Deva, also birth again. They become one with God and ruled over our entire planet. He ruled for many go to His Supreme Abode, called Parama- years but eventually renounced everything to Dhāma). The Supreme abode is higher than take up spiritual life of an ascetic. Although he heaven. was able to give up his opulent kingdom, he became attached to a baby deer. Once when Jay: How can we gain the Supreme the deer was absent, Mahārāja Bharata was so Abode, the house of God? disturbed that he began to search for it. While searching and lamenting the deer's absence, Grandma: Those who have the true knowl- Mahārāja Bharata fell down and died. Because edge of God are called God-realized and reach his mind was fully absorbed thinking of the the house of God. They do not reincarnate. deer at the time of his death, he naturally took This is called the path of no return (Gita 8.24). his next birth from the womb of a deer. This path is blocked for the ignorant and per- This is the theory of transmigration of sons without the necessary qualities, such as the soul, which we believe. Some western phi- austerity, faith in God, and knowledge of God. losophers believe in reincarnation. The rein- Only those who have these qualities will walk carnation theory is based on the assumption this path of no return. Those who have not re- that a human soul takes birth only as humans, alized God, but have done good work, go to not as animals. The theory of transmigration heaven by virtue of their good Karma and take seems more universal than the theory of rein- birth on earth again until they perfect them- carnation. selves and become Self-realized (Gita 8.25).

Jay: If living beings go through cycles Chapter 8 summary: Some of the common of birth and death, how about the Sun, Sanskrit terms have been explained, which Moon, Earth, and stars? Do they also you will understand better as you grow older. take birth and get destroyed? The theory of transmigration and the cycle of creation and destruction of the universe were Grandma: The entire visible creation has a also explained. A very simple and easy life span. The visible worlds, such as stars and method of God-realization is to always re- planets, have a life span of 8.64 billion years. member God and do your duty. The Bhagavad-Gita for Children and Beginners 21 CHAPTER 9 Grandma: Yes, Jay, the cycle of creation SUPREME KNOWLEDGE AND and destruction keeps on going. It’s like turn- THE BIG MYSTERY ing my chain and ring and coin into gold again and then using the gold to make new jewelry Jay: If God comes sometimes on and coins (Gita 9.07-08). The entire creation earth, is He the same as we are, or is appears and disappears again and again. He different from us? Jay: If Lord is us, and we all come Grandma: This is a very good question, from the Lord, then why doesn’t every- Jay. It has been answered both ways. For ex- one love and worship Lord? ample, look at my chain and my ring and this gold coin. They are all made of gold, so you Grandma: Those who understand this truth can see them as gold. And you can see every- worship God. They know the Lord is our Lord, thing else made of gold as gold. They are dif- and we are from Him, for Him, and we depend ferent forms of gold. But you can also think of on Him, so they love and worship Him. But them as separate things  a chain, a ring, or a the ignorant do not understand or believe in coin. The chain, the ring, and the coin are universal God. nothing but different shapes and forms of gold. In the same way, we can look at the Lord and Jay: If I pray to God everyday and love His creation as nothing but an expansion of the Him and offer Him flowers or fruit, will Lord Himself. This viewpoint is known as He be pleased and help me in my stud- non-dualistic (or Advaita) philosophy. ies? The other viewpoint sees God as one reality and creation as a different reality but Grandma: Lord Krishna said in the Gita dependent on God. This dualistic (or Dvaita) that He takes care of all the needs of His devo- philosophy considers objects made of gold tees who worship Him with strong faith and (such as a chain and a ring and a coin) differ- loving devotion (Gita 9.22). ent from gold (Gita 9.04-06). Jay: Does that mean that God loves Jay: Is that what people mean when only those who pray and worship Him? they say God is everywhere and in everything? Grandma: God loves all of us the same, but if we remember Him and pray to Him, we Grandma: Yes, Jay, God is the Sun, the come closer to God. So we all should think of Moon, and the wind; fire, trees, earth, and God, worship Him, meditate, and bow down stones, in the same way as everything made of to Him with faith, love, and devotion. gold is gold. That’s why Hindus see and worship God in the stone and the tree as if these Jay: I would like to be close to the are God Himself in that form. Lord Krishna, Grandma. How can I have more faith in Him and love Him Jay: If everything comes from the more? Lord, then will everything become the Lord again, as everything made of gold Grandma: Just think of all the nice things can be melted into just gold again? God does for us. He gives us so many different foods we enjoy. He gave us the Sun for heat and light. Look at the beautiful sky with the 22 International Gita Society Moon, the stars and clouds in the night. This is lieved that God would come down from His all His beautiful creation, so think how beauti- throne in heaven, sit on the floor and eat. ful the creator Himself must be! Worshiping Again and again he prayed to the deity, God is saying thank you for His kindness. saying: “O Lord, please come down and eat Praying is asking for what we need from God. the food. It is already very late. Father will get Meditating is connecting with the Supreme angry if I did not feed you.” The deity did not power to get help and guidance. say a word. Jay: If there is only one God who The boy wept and cried: “O Lord, my gives us everything, why do you have father asked me to feed you. Why won’t you so many deities in your prayer (Poojā) come down? Why won’t you eat from my room, Grandma? Why don’t you just hands?” worship the one Lord Krishna? The boy wept for some time with a longing soul. At last the deity came down Grandma: Lord Krishna said: “Those who smilingly from the altar in human form and sat worship other deities, also worship Me before the meal and ate it. through those deities.” (Gita 9.23). We can After feeding the deity, the boy came worship any deity we feel close to. That favor- out of the prayer room. His relatives said: ite deity is called IshtaDeva, our own personal “The worship is over. Now bring the Prasādam god (or the guardian angel) who becomes our for us.” personal guide and protector. The boy said: “God has eaten everything, He did not leave anything for you to- Jay: Why do we offer fruits and flow- day.” ers to God? They entered the prayer room and were speechless with wonder to see that the deity Grandma: Lord Krishna said in the Gita had really eaten every bit of the offering. that anyone who offers Him a leaf, a flower, a The moral of the story is that God does fruit, water, or anything with love and devo- eat if you offer food with full faith, love, and tion, He not only accepts it, but eats the offer- devotion. Most of us don’t have the faith Ra- ings! (Gita 9.26). That’s why we always offer man had. We don’t know how to feed Him! It our food to God with a prayer before we eat it. is said that we must have faith in God like a Food offered to God is called Prasāda or child or we shall not enter the supreme abode, Prasādam. Anybody can reach God who wor- the house of God. ships Him with faith, love and devotion. This path of devotion is open to all of us. Jay: Grandma, what if a person is a Here is a story about the power of faith. sinful thief or robber. Can that person 10. A Boy Who Fed God also love God?

A noble man used to worship his fam- Grandma: Yes, Jay. Lord Krishna has said in ily’s deity everyday with food offerings. One the Gita: If even the most sinful person de- day he had to go out of his village for the day. cides to worship Me with loving devotion, He said to his son, Raman: Give the offering such a person soon becomes a saint because he to the deity today. See that God is fed. or she has made the right decision (Gita 9.31). The boy offered food to the deity in the Here is a story about such a robber. shrine, but the image would neither eat nor drink nor talk. Raman waited a long time, but still the image did not move. But he totally be- The Bhagavad-Gita for Children and Beginners 23 11. The Great Highway Robber Sage soon became a great sage and writer by the We have two very popular epics or his- grace of guru Nārada, the power of mantra, torical tales. The first one is the Holy Rāmā- and his sincere spiritual practice. yana. The other one is Mahābhārata. The Bha- Here is another story, Jay, that you gavad-Gita is a part of the Mahābhārata. It was should always remember. It illustrates the written about 3,100 years B.C.E. Originally, verses of the Gita that say Lord Krishna takes the Holy Rāmāyana may have been written care of all of us (Gita 9.17-18). about 1.75 million years ago, according to lat- 12. The Footprints est findings of NASA. The original writer of One night, a man had a dream. He Rāmāyana was a sage named Vālmiki. After dreamed he was walking along the beach with Vālmiki, many other saints such as Tulasidas the Lord. Across the sky he saw scenes from have written Rāmāyana, the story of Lord his life. For each scene, he noticed two sets of Rāma that all children should read. The legend footprints in the sand; one belonging to him, is that Vālmiki was given the power by sage and the other to the Lord. Nārada to write the entire episode before the When the last scene of his life came be- event actually happened. fore him, he looked back at the footprints in In the early part of his life, Vālmiki was the sand. He noticed that many times along the a great highway robber. He made a living by path of his life there was only one set of foot- robbing travelers. One day, the great celestial prints. He also noticed that it happened at the saint Nārada was passing by when Vālmiki very lowest and saddest times in his life. attacked him and tried to rob him. Nārada This really bothered him, and he ques- asked Vālmiki why he was doing that. Vālmiki tioned the Lord about it. said that this is how he supported his family. “Lord, You said that there is no one The sage told Vālmiki: “When you rob hateful or dear to You, but You are always a person, you commit sin. Do your family with those who worship You with love and members want to share that sin also?” devotion (Gita 9.29). I have noticed that dur- The robber replied: “Why not? I am ing the most troublesome times in my life, sure they do.” there is only one set of footprints. I don’t un- The sage said: “All right, go home and derstand why, when I needed You most, You ask everyone if they will share your sins along left me alone.” with the money you are bringing home.” The Lord replied, “My dear child, you The robber agreed. He tied the sage are my own soul. I love you, and I would against a tree and went home and asked each never leave you, even if you leave Me some- member of his family, saying: “I bring you times. During your time of trial and suffering, money and plenty of food by robbing people. when you see only one set of footprints, that A sage told me that it is sinful to rob people. was because then I carried you. When you Will you share my sins?” have trouble, it is caused by your own Karma. No one in his family was willing to That is when you are tested and can grow share his sin. They all said: “It is your duty to stronger.” support us. We can’t share your sin.” The Lord Krishna said in the Gita: “I Vālmiki realized his mistakes and personally take care of the needs of devotees asked the sage what to do to atone for his sins. who always remember and love Me.” (Gita The sage gave Vālmiki the most powerful and 9.22). the simplest “Rāma” mantra to chant and taught him how to worship and meditate. The highway robber gave up his sinful activity and 24 International Gita Society Chapter 9 summary: The dualistic philoso- Him and eventually goes back to Him. God is phy sees God as one reality and creation as a One, but has become many. He is everywhere different reality dependent on Him. Non-dual and in everything (Gita 10.19-39). He is the philosophy sees God and His creation as One. Generator or creator (Brahmā), Operator or God loves all of us the same, but He takes per- maintainer (Vishnu), and Destroyer (Mahesha) sonal interest in His devotees because such a of all beings. He creates everything, including person is closer to Him. It is like one gets the sun, moon, stars, wind, water, air, fire, and more heat if one sits close to the fire. There is even our thoughts, feelings, intellect, and other no unforgivable sin or sinner. The fire of sin- qualities. We can see His glory and greatness cere repentance burns all sins. throughout creation. The beautiful sky with CHAPTER 10 earth and all the planets you see is only a small MANIFESTATION OF GOD part of His glory. Seeing God everywhere pu- rifies our mind and makes us a better person. Jay: If Lord Krishna said He will take Here is a story about why we know care of us if we always remember and very little about God (Gita 10.15). adore Him, then I want to know and 13. The Four Blind Men love God. How do I do that, Grandma? Four blind men went to see an elephant. One touched the leg of the elephant and Grandma: The love of God is called devo- said, “The elephant is like a pole.” tion (Bhakti). If you have devotion, God will The second touched the trunk and said, give you the knowledge and understanding of “The elephant is like a thick club.” the Self (Gita 10.10). The more you know and The third touched the belly and said, think about God’s glory, power and greatness, “The elephant is like a big jar.” the stronger your love will grow. Thus the The fourth touched the ear and said, knowledge and love of God go together. “The elephant is like a big hand fan.” Thus they began to quarrel amongst Jay: God is so great, and powerful, themselves as to the shape of the elephant. how can I really know Him? A passer-by, seeing them thus quarreling, said, “Why are you all quarreling?” They Grandma: Nobody can fully know God. He told him the problem and asked him to be the is the cause of cosmic energy and power, a judge. cause that will remain a big mystery. God is The man said: “None of you has seen unborn, without beginning or end. Only God the elephant. The elephant is not like a pole; can really know God! (Gita 10.15). If anyone its legs are like poles. It is not like a thick says, I know God, that person does not know. club; its trunk is like a thick club. It is not like Anyone who knows the Truth says: I do not a big jar; its belly is like a big jar. It is not like know God. a fan; its ear is like a fan. The elephant is all

these  legs, trunk, belly, ears and much Jay: Then what can we know about more.” God, Grandma? In the same way, those who argue about

the nature of God have known only a small Grandma: God knows everything, but no- part of His Reality. That’s why sages say God body can know God. According to Sankara, is “neither this, nor that.” the entire creation is nothing but another form of God. The creation has come out of God’s energy called Māyā. Everything comes from The Bhagavad-Gita for Children and Beginners 25 Jay: What about people who do not Grandma: The best way to see God believe in God? is to feel His presence in everything because everything is part of God. Yogis see the whole Grandma: Such people are called atheists world as God’s expansion. Everything is just or disbelievers. They do not believe in the ex- another form of God. Knowing this, we can istence of a creator because they cannot com- see God all around us. The entire universe is prehend how such a cosmic person or power God, and we are His children and His tools can exist. So they question and doubt the exis- (Gita 11.33). God uses us to do His work. He tence of God. Their doubts may be erased is within all of us. someday when they find a real spiritual master Here is a story about God being always or guru by the grace of God. Atheists are those with us, but we cannot see Him with our whose journey towards God has not yet begun. physical eyes (Gita 11.08). Doubts arise even in the minds of believers; 14. God Is with You therefore, just have faith, believe in God, and do your duty. A man wanted to smoke and went to a neighbor’s house to get fire to light his char- Chapter 10 summary: Nobody can know coal. It was in the dead of night, and the God, the Supreme Being, because He or She is householder was asleep. After he had knocked the origin of all beings, the cause of all causes. and knocked, the neighbor finally came down Everything, including our body, mind, to open the door. thoughts, and feelings, comes from God. He is At the sight of the man he asked, the creator, supporter, and destroyer of all. He “Hello! What’s the matter?” is infinite and has no beginning or end. The The man replied, “Can’t you guess? entire universe is the expansion of a tiny frac- You know I am fond of smoking. I have come tion of His energy (Gita 10.41-42). All deities here to get fire to light my charcoal.” are just the names of His various powers. The neighbor said, “Ha! Ha! You are a Worshiping God with faith, using any name, fine neighbor, indeed! You took the trouble to form, and method gives us what we want and come and do all this knocking at the door in helps us become good and peaceful. the dead of night! Why? You have a lighted lantern already with you!” CHAPTER 11 What we seek is very near and all THE VISION OF GOD around us. Everything is God in different Jay: You said we can know a little bit forms. Everything in creation is within His gi- about God. Is it possible for people to gantic form! see God? Another way to see God is to develop Grandma: Yes, Jay. But not with our devotion and good qualities. Lord Krishna said physical eyes. God does not have hands and if we have no attachment, selfish desires, ha- legs like we have in our world. But when God tred, enmity, or violence towards any being, is pleased by our selfless service (Sevā) and we can reach and see God (Gita 11.55). devotion, He may appear in a vision in dream. He can show Himself in any form, or in the Jay: Has anybody seen Krishna as form of one’s personal god (IshtaDeva). God?

Jay: Is there any other way to see Grandma: Yes, many saints and sages have God? seen Lord Krishna in various forms. Mother Yashodā saw Krishna’s cosmic form. Arjuna

26 International Gita Society also wanted to see Krishna as God. Because Arjuna was a great soul and a very dear friend Jay: You said that God is formless but of Krishna, Lord showed him His cosmic also has forms. Should I worship God form. What Arjuna saw is described in great as Rāma, Krishna, Shiva, Durgā, or detail in Chapter 11 of the Gita. should I worship a formless God? Here is a brief description of the cosmic form of Krishna that Arjuna saw. He saw the Grandma: Arjuna asked Lord Krishna the whole world with all gods, sages, Lord Shiva, same question in the Gita (Gita 12.01). as well as Lord Brahmā, seated on the lotus in Krishna told Arjuna that worship of God with the body of Krishna. Lord had many arms, a form with faith is easier and better for most mouths, stomachs, faces, and eyes. His body people, especially for the beginners. But a true had no beginning or end. Bright light was devotee has faith in everything: the formless shining all around Him. Arjuna also saw all God, and God with a form, such as Rāma, his cousins, along with many other kings and Krishna, Hanumāna, Shiva, and the Divine warriors, quickly entering into Lord’s fearful Mother Kāli, Durgā. mouths for destruction. This cosmic form of Krishna was very frightful to see, so Arjuna Jay: How should I worship, Grandma? wished to see Krishna in the four-armed Vishnu form with a crown, holding a conch, Go to the worship or meditation room discus, club and lotus in His hands. Krishna before going to school and pray. Sit straight, then showed His four-armed Vishnu form to close your eyes, take a few slow and deep Arjuna. breaths, remember your IshtaDeva and ask his Afterwards, Krishna showed His beau- or her blessing. Focusing your mind on your tiful human form and comforted Arjuna, who IshtaDeva with eyes closed is called medita- was afraid. Then Arjuna became peaceful and tion. You may also silently repeat a mantra normal again. Lord Krishna said that He can such as ‘OM’ or ‘Rām, Rām, Rām, Rām, be seen in this four-armed form only through Rām’ a few times. devotion (Gita 11.54). Jay: When I start to meditate, I can’t Chapter 11 summary: We cannot see God concentrate my mind, Grandma. My with our human eyes. We can see Him only in mind starts to go everywhere. What a vision or trance (Samādhi). We can also see should I do? Him all around us. The entire creation is nothing but the body of the creator, and we are part Grandma: Don’t worry, this even happens of the cosmic form of God. to adults. Try to concentrate or focus again and again. With practice, you will be able to CHAPTER 12 focus your mind well, not only on God but PATH OF BHAKTI also on your study materials. This will help you get good grades. You can also pray to God Jay: Should we worship or meditate and worship by offering fruits, flowers, etc. to every day, Grandma, or just on Sun- your IshtaDeva with love. Also, remember the days? Lord of learning, such as Lord Ganesha, Ha- numāna, or Mother Sarasvati before starting Grandma: Children should do some form your studies. Don’t be selfish. Work hard. Ac- of worship, prayer, or meditation everyday. cept the results of your work without getting Good habits must be formed early. upset by bad results. Try to learn from your The Bhagavad-Gita for Children and Beginners 27 failures. Never give up and improve yourself. Vishnu!” Trembling, Prahlāda said softly, “Yes Jay: Is that all I have to do, Grandma? father, I have.” Did Krishna say anything else? “Promise me that you will not do that again!” demanded the king. Grandma: You should also develop good “I cannot promise,” Prahlāda immedi- habits such as obeying your parents, helping ately answered. others in need, not hurting anybody, being “Then I will have you killed,” shouted friendly to all, saying sorry or asking forgive- the King. ness if you hurt anyone, keeping your mind “Not unless it is the wish of Lord calm, being grateful to those who have helped Vishnu,” replied the child. you, and saying thank you. God loves and The King tried his best to get Prahlāda helps those who act in this way. Such people to change his mind, but nothing worked. are called devotees or Bhakta (Gita 12.13-19). He then ordered his guards to throw If you don’t have any one of these good habits, Prahlāda into the ocean, hoping that would try to develop them (Gita 12.20). frighten Prahlāda into promising not to worship Vishnu anymore. But Prahlāda remained Jay: Is it possible for a child to be a loyal to Vishnu and kept praying to Him in his Bhakta? heart with love and devotion. Guards tied him to a huge rock and threw him into the ocean. Grandma: I already told you the story of By God’s grace, the rock fell away and Prah- Dhruva. Now I will tell you the story of an- lāda floated safely to the surface of the water. other child Bhakta. His name was Prahlāda. He was surprised to see Vishnu on the shore. 15. The Story of Bhakta Prahlāda Vishnu smiled at him and said, “Ask me anything you want.” Hiranyakasipu was the king of demons. Prahlāda, replied, “I don’t want king- He performed a very difficult spiritual prac- dom, wealth, heaven, or a long life. I just want tice, and Lord Brahmā gave him a boon that he the strength to always love You and never turn could not be slain by man or beast. The boon my mind away from You.” made him arrogant, and he terrorized all the Lord Vishnu granted Prahlāda’s three worlds, saying that there were no gods wishes. other than himself and everybody must wor- When Prahlāda returned to his father’s ship him. palace, the King was stunned to see him alive. He had a son named Prahlāda, a reli- “Who brought you out of the sea?” he gious child who always worshipped Lord demanded. Vishnu. This angered his father greatly; he “Lord Vishnu,” said the child, simply. wanted to drive the thought of Vishnu from his “Do not say that name before me,” son’s mind, so he turned him to a strict teacher shouted his father. “Where is your Lord to train him to worship only Hiranyakasipu as Vishnu? Show him to me,” he challenged. God and not Vishnu. “He is everywhere,” replied the child. Prahlāda not only refused to listen to “Even in this pillar?” asked the King. the teacher, but started teaching the other stu- “Yes, even in this Pillar!” replied Prah- dents to worship Vishnu. The teacher was very lāda confidently. angry and reported this to the King. “Then let him appear before me in The King burst into his son’s room, and whatever form he wants,” cried Hiranyakasipu shouted, “I hear you have been worshipping and broke the pillar with his iron club. 28 International Gita Society Out from within the pillar jumped a be- Jay: You said God is the creator of the ing called Narasimha, who was half man and universe. How do we know there is a half lion. Hiranyakasipu, stood helplessly be- creator or God? fore him. Frightened, he called out for help, but none came. Grandma: There has to be a creator behind Narasimha picked up Hiranyakasipu any creation, Jay. Somebody or some power and placed him on his lap, where he mauled made the car we drive and the house we live his body and tore it apart. Thus Hiranyakasipu in. Somebody or some power created the sun, met his end. the earth, the moon and the stars. We call that God blessed Prahlāda for the deep faith person or power God or the creator of this he placed in Him. After the death of Hiranya- universe. kasipu, demons were crushed, and the Devas took over the world once again from demons. Jay: If everything has a creator, then To this day, the name of Prahlāda is counted who created God? among the great devotees. Grandma: This is a very good question, Chapter 12 summary: The path of devo- Jay, but there is no answer. God has always tional love of God is very easy to practice. existed and will always exist. God is the origin This path consists of daily deity worship, of- of everything, but God has no origin. Good fering fruits and flowers, singing hymns (Bha- Lord is the source of everything, but He or She jans) in praise of the glory of God, and devel- has no source! oping certain good habits. CHAPTER 13 Jay: Then, what is God like, CREATION AND THE CREATOR Grandma? Can you describe Him?

Jay: Grandma, I can eat and sleep Grandma: It is impossible to describe God and think and talk and walk and run directly. The Supreme Being can only be de- and work and study. How does my scribed by parables, and in no other way. His body know how to do all this? hands, feet, eyes, head, mouth, and ears are Grandma: The whole world, including our everywhere. He can see, feel, and enjoy with- body, is made of five basic elements or matter. out any physical sense organs. He does not These elements are: earth, water, fire, air, and have a body like us. His body and senses are ether or an invisible element. We have eleven out of this world. He walks without legs, hears senses: five sense organs (nose, tongue, eye, without ears, does all works without hands, skin, and ear); five organs of action (mouth, smells without a nose, sees without eyes, hand, leg, anus, and urethra); and a mind. We speaks without a mouth, and enjoys all tastes smell through our nose, taste through our without a tongue. His actions are wonderful. tongue, see through the eyes, feel touch His greatness is beyond description. God is through skin, and hear through our ears. We present everywhere at all times. He is very also have a sense of feeling by which we feel near (living in every cell of our body) as well pain and pleasure. All these give our body as far away in His Supreme Abode. He is the what it needs to work (Gita 13.05-06). The creator (Brahmā), the sustainer (Vishnu) and Spirit or Atmā inside our bodies is also called the destroyer (Mahesha), all in one (Gita Prāna. It supplies power to the body to do all 13.13-16). work. When Prāna leaves the body, we are The best way to illustrate why no one dead. can describe God (Gita 13.12-18). is the story The Bhagavad-Gita for Children and Beginners 29 of the salt doll. tween the creator and the creation and become 16. The Salt Doll God-realized (Gita 13.34). The entire universe Once a salt doll went to measure the is His expansion, and everything is nothing depth of the ocean so it could tell others how but Him. God is both creator and the creation, deep the ocean was. But every time it got into the protector and the protected, the destroyer the water, it melted. Now, no one could report and the destroyed. He is within us, outside us, the ocean’s depth. That’s how impossible it is near, far, and everywhere. for anyone to describe God. Whenever we try, If God’s blessing comes to you, He will we melt into the big, mysterious ocean of His let you know who you really are and what reality. your real nature is like. We can’t describe Brahma. In a trance Here is a story how Supreme Soul be- we can know Brahma, but in trance reasoning comes individual soul (Jiva), forgets its real and intellect stop altogether. This means one nature and tries to finds out its real nature does not retain the memory of experiences in (Gita 13.21). trance (Samādhi). One who knows Brahma becomes Brahma-like (Gita 18.55). and does 17. The Vegetarian Tiger not talk, just as the salt doll melted into the Once a tigress attacked a herd of sheep. ocean and could not report the ocean’s depth. She was pregnant and very weak. As she Those who talk about God have no real ex- sprang on her prey, she gave birth to a baby perience. Thus, Brahma can only be experi- tiger and died within a couple of hours. The enced and felt. baby tiger grew up in the company of the lambs. The lambs ate grass, so the baby tiger Jay: Then how can we know and un- followed their example. When they made derstand God? sounds, the baby tiger also made sounds like a sheep. Gradually it grew to be a big tiger. One Grandma: You can’t know God by mind day another tiger attacked the same herd of and intellect. He can be known only by faith sheep. The tiger was surprised to see a grass- and belief. He can also be known by Self- eating tiger in the herd. Running after it, the knowledge. One and the same God lives in the wild tiger at last grabbed the cub, and the body of all beings as spirit and supports us. grass-eating cub began to make sounds like a That is why we must not hurt anybody and sheep. must treat everybody equally (Gita 13.28). The wild tiger dragged it to the water Hurting anybody is like hurting your own and said: “Look at your face in the water. It is Atmā. The spirit in the body is the witness, the just like mine. Here is a little meat. Eat it.” guide, the supporter, the enjoyer, and the con- Saying this, the wild tiger put some troller of all events (Gita 13.22). meat into the vegetarian tiger’s mouth. But the vegetarian tiger would not take it and began to Jay: What is the difference between make the sound of a sheep again. Gradually, the creator and His creation? however, it got the taste for blood and began to like the meat. Grandma: From a non-dualistic point of Then the wild tiger said: “Now you see, view, there is no difference between the two. there is no difference between you and me. The difference between the creator and crea- Come along and follow me into the forest. ” tion is like the difference between the sun and We have been thinking that we are this the sun’s rays. Those who have Self- body which is limited in time and space. We knowledge truly understand the difference be- 30 International Gita Society are not this body. We are the all-powerful Spirit in the body. Grandma: Actually, these three modes are the doers of all the actions (Gita 3.27). When Chapter 13 summary: Our body is like a we are under the influence of the mode of miniature universe. It is made up of five basic goodness, we do good and right actions; under elements and powered by the Spirit. Universe the influence of the mode of passion, we do has one and the only one creator or the crea- selfish actions; and under the influence of the tive power behind it. We call that power by mode of ignorance, we do bad things or be- various other names. God cannot be known, come lazy (Gita 14.11-13). We must rise seen, described, or understood by a human above the three Gunas to attain liberation mind. The creator Himself has become the (Nirvāna) (Gita 14.20). creation like the cotton has become the thread, the cloth, and the dress. Jay: What are we like when we have CHAPTER 14 risen above the three Gunas? THREE GUNAS OF NATURE Grandma: When we have risen above the Jay: Grandma, sometimes I feel lazy, three Gunas, we are not affected by pain and and at other times I am very active? pleasure, success and failure, and we treat eve- Why is that? rybody like ourselves. Such a person depends on nobody but God. Grandma: We all pass through different states in order to do certain things. These Jay: It must be very hard to rise above states or modes (Gunas) are three types: the these three modes. How can I rise mode of goodness (Sattva), the mode of pas- above the three Gunas, Grandma? sion (Rajas), and the mode of ignorance Grandma: To rise above the three Gunas is (Tamas). We come under the influence of not very easy, but it can be done with a little these three modes. Sometimes one mode be- effort. If you are under the mode of ignorance, comes more powerful than the other two. you must stop being lazy, stop putting off The mode of goodness makes you what you should be doing, and start helping peaceful and happy. In this mode you will others. This will bring you to the mode of study scriptures, will not harm anybody, and goodness. If you are under the mode of pas- will work honestly. When you are in the mode sion, you must give up being selfish and of passion, you become greedy for wealth and greedy and help others. This will bring you to power. You will work hard to enjoy material the mode of goodness. After reaching the pleasures and will do anything to satisfy your mode of goodness, you can rise above the selfish desires. When you are in the mode of three Gunas by devotion to God. Lord Krishna ignorance, you can’t tell the difference be- said: One who serves Me with love and devo- tween right and wrong action, and will do sin- tion rises above the three Gunas and becomes ful and forbidden activities. You become lazy fit for God-realization (Gita 14.26). and careless, lack intelligence, and have no Here is a story about the nature of three interest in spiritual knowledge (Gita 14.05- Gunas. 09). 18. Three Robbers on the Path Jay: Do these three modes of nature Once a man was going through a forest control us, Grandma, or do we have when three robbers jumped on him and robbed control over what we do? him. The Bhagavad-Gita for Children and Beginners 31 One of the robbers then said, “What is CHAPTER 15 the use of keeping this man alive?” THE SUPREME PERSON He was about to kill him with his sword when the second robber stopped him, saying: Jay: Grandma, I am confused by the “What is the use of killing him? Tie him to a difference between Supreme Spirit, tree and leave him here.” Spirit, Divine Beings and individual The robbers tied him to a tree and went souls. Will you please explain them away. again? After a while, the third robber returned and said to the man: “I am sorry; are you hurt? Grandma: Yes, Jay, these are terms you I will untie you.” should understand well. After setting the man free, the thief said: “Come with me. I will take you to the The Supreme Spirit is also called the public highway.” Supreme Person, the Supreme Being, the Su- After a long time, they reached the persoul, the Absolute, Father, Mother, God, road. Ishvara, and by many other names. The Su- Then the man said: “Sir, you have been preme Spirit is called ParaBrahma, Pa- very good to me. Come with me to my house.” ramātmā, ParamaShiva, or Krishna in Sanskrit. “Oh no!” replied the robber, “I can’t go The Supreme Spirit is the source or the root of there. The police will know it.” everything. There is nothing higher than the The forest is this world. The three rob- Supreme Spirit. bers are the three Gunas: goodness, passion Spirit (Brahma or Atmā) is a part of the and laziness. It is they who rob us of Self- Supreme Spirit that expands and supports the knowledge. Laziness wants to destroy us. Pas- entire cosmos. sion ties us to the world. Goodness frees us Divine Beings (Devas, Devis), such as from the grasp of passion and laziness. Under Vishnu, Brahmā, Mahesha, and many others, the protection of goodness, we are rescued are the expansions of Brahma (Spirit). from anger, passion, greed, and laziness. Individual Souls (soul or Jiva), such as all Goodness also loosens the bonds of the world. living beings, are the expansions of Divine Be- But goodness is also a robber. It cannot give ings. us the pure knowledge of God. It can only The Supreme Spirit and Spirit do not show us the path leading to the house of God. change and last forever. Divine Beings come We have to rise above the three Gunas and de- out of Spirit and have a very long life span. velop love of God. Individual souls or the living beings have a very limited life span. Chapter 14 summary: Mother Nature puts If you compare the creation with a tree, us into these three modes or gears to get her then the Supreme Lord Krishna (the Supreme work done through us. Actually, all work is Spirit) is the root of the tree. Atmā or Brahma done by these three Gunas of nature. We are (also spelled as Brahman, Brahm) is the trunk not the doers, but we are responsible for our of the tree. The cosmos are the branches of the actions because we are given a mind and free tree, and the holy books, such as the Vedas, will to decide and choose between right and Upanishads, and Gita, Dhammapāda, Torah, wrong action. You can escape the influence of Bible, Koran, etc. are its leaves. Individual three Gunas by sincere effort, devotion to God souls, such as living beings, are the fruits and and His grace. flowers of the tree. Do you see how everything is connected and part of the Supreme Being? 32 International Gita Society Jay: How about planets, such as the been a bad boy, He has been eating clay!” Ya- Sun, and the Moon and the stars? shodā was annoyed with her young son. She had also been hearing other complaints from Grandma: The entire visible world, such as villagers that Krishna had been stealing butter the Sun, Moon, Earth, other planets, and gal- from their houses. axies, was created by Lord Brahmā and is She came out of her house and asked supported by Lord Vishnu and is destroyed by Krishna angrily, “Did you really eat clay, Lord Shiva or Mahesha. Remember that Krishna? How many times have I told you not Brahmā, Vishnu, and Mahesha are a part of to put things in your mouth!” the energy of the Spirit or Brahma. The light Krishna didn’t want to be punished, so energy of the Sun also comes from Brahma, he played a trick on mother Yashodā. He and Brahma is a part of the Supreme Being, opened His mouth wide and said, “See, Lord Krishna. The sages tell us that everything Mother, I haven’t been eating anything. These is nothing but another form of Lord Krishna, boys are just lying to get me in trouble.” the Supreme Being. Krishna is inside and out- Yashodā looked inside Krishna’s side everything. He has actually become eve- mouth. There, in the little boy’s mouth, she rything. The One has become all. He also saw the whole universe  Earth and stars, the comes to earth in human form to establish law wide empty space, the entire galaxy and the and order (Dharma) when needed (Gita 4.07- Milky Way, the oceans and the mountains, the 08). Sun and the Moon. All were contained within Here is a story when the Supreme Lord His mouth. She realized then that Krishna was Himself incarnated as Krishna about 5,100 Lord Vishnu incarnate, and she was about to years ago. fall before Him and worship. 19. A Story of Baby Krishna But Krishna didn’t want her to worship Him. He just wanted her to love Him the way Baby Krishna had an elder half-brother named mothers love their children. He could have Balarāma. Both played together in the village come to earth in any form to fight the demons, of Gokul. Krishna’s birth mother’s name was but He liked being a little boy to a mother and Devaki. His father’s name was Vasudeva. a father who had performed many difficult Krishna is also called Vāsudeva. Krishna spent spiritual practices to have God as their child. His childhood years under the care of Aunty Baby Krishna realized that His trick had been Yashodā. Both Balarāma and Krishna were the a big mistake! favorites of the village milkmaids. Their Quickly, He spread His power of Māyā mothers loved them proudly. Yasodā and Ro- over her. The next minute Yashodā was hold- hini (Balarāma’s mother) dressed their young ing her son as usual, with no memory at all of boys colorfully, Krishna in yellow with a what she had just seen in Krishna’s mouth. crown of peacock feathers in His hair, and You should read interesting stories of Balarāma in blue. The two boys went from Krishna’s adventures and tricks with village place to place, making friends wherever they milkmaids when you get time. went. Most of the time they got into a lot of The Lord also comes as a saint or a trouble! teacher to teach us from time to time. Here is a One day, they were playing outside story of such a saint: with a few of the other village boys, digging in the dirt, making mud pies, and getting very 20. The Story of Shri RamaKrishna dirty. After a while, one of the older boys ran The Lord came to this earth as Rama- to mother Yashodā and said, “Krishna has Krishna, born on February 18, 1836, in the vil- The Bhagavad-Gita for Children and Beginners 33 lage Kamarpukur of West Bengal. Most of the have both good and bad qualities. If you have stories I have told you are from his “Tales and more good qualities, you are called a good Parables of Shri RamaKrishna.” Swami person, and if you have more bad qualities, Vivekananda was one of his most famous dis- you are called a bad person. ciples. Swami Vivekananda was the first Hindu monk who came to the USA in 1893. Jay: If I want to be a good person, He established the Vedanta Society in New what qualities must I have? York. RamaKrishna led a very simple life, de- pending on God for his daily food and other Grandma: You must be honest, nonviolent, necessities of life. He would not accept any truthful, without anger, calm, without harmful money. He was married to Sarada Ma, whom talk, kind, not greedy, gentle, forgiving, and he treated like his mother and never had any humble. These are also called divine qualities child. Sarada Ma used to tell her disciples: “If because they lead us to God. you want peace of mind, do not look into others’ faults; rather, look into your own. No one Jay: What bad habits should I avoid? is a stranger; the whole world is your own.” Sarada Ma also warned her disciples not to be Grandma: Hypocrisy, telling lies, arro- too close with persons of the opposite gender, gance, pride, jealousy, selfishness, anger, even if God came in that form. RamaKrishna greed, harshness, ungratefulness, and violence worshipped Goddess Kali as his personal deity  these are bad qualities because they lead us in a temple at Dakshineshvar near Kolkata. away from God. Bad qualities also lead us to This temple still exists today. do bad things and get us into trouble. Do not be friends with people who have bad qualities Chapter 15 summary: The creation is because they do not know what to do and what changeable and does not last forever. It has a not to do. Always be grateful to those who limited life span. Brahma or Atmā does not have helped you. Ingratitude is a great sin for change and is eternal. It is the cause of all which there is no remedy. causes. Krishna is called ParaBrahma or the Desire, anger, and greed are very de- Supreme Being. He is also called the Absolute structive. Lord Krishna calls these the three because He has no origin. He is the source of gates to hell (Gita 16.21). Brahma. Everything in the universe comes out Here is a story about how greed leads to of Brahma. The entire visible world and its sorrow. creatures are created by Brahmā, the creative 21. The Dog and the Bone power of Brahma; sustained by Vishnu’s sus- One day a dog found a bone. He picked it up taining power and destroyed by Mahesha. in his mouth and went to a lonely corner to

chew it. He sat there and chewed the bone for CHAPTER 16 some time. Then the dog felt thirsty and DIVINE AND DEMONIC QUALITIES picked up the bone in his mouth and walked

over a small wooden bridge to drink water Jay: I meet different types of students from the creek in the class. How many types of people When he saw his own reflection in the are there, Grandma? water, he thought there was another dog with a

bone in the river. Becoming greedy, he wanted Grandma: Generally, there are only two to have the other bone also. He opened his types (or castes) of people in this world, the mouth to bark and take the bone from the good and the bad (Gita 16.06). Most people other dog. As soon as he opened his mouth to 34 International Gita Society grab the other bone, the bone dropped out of these qualities among them. his mouth and fell into the creek. The dog real- After hearing this explanation from the ized his mistake, but it was too late. Lord Krishna Himself, she, her parents, and Greed can be overcome by being satis- her five husbands cheerfully accepted what fied with what one has. A satisfied person is a fate had given them and lived happily. very happy person. A greedy person cannot The moral of the story is that one can- find true peace and happiness in life. not find a husband or wife with all good or bad qualities, so one must learn to live with what- Jay: How can I know what to do and ever is given by fate. There is no perfect what not to do? spouse because no one has only good habits and no bad habits. Grandma: Follow your holy books, Jay. Saints and sages tell us what to do and what Chapter 16 summary: Generally, there are not to do in our holy books. Have faith in God, only two types of human beings: the good or and listen to your parents and elders. divine and the bad or demonic. Most people We should develop as many good hab- have both good and bad qualities. Getting rid its as possible. But no one has only good hab- of bad habits and cultivating good habits are its and no bad habits. Good Lord usually puts necessary for spiritual progress. good and bad habits in the same package. Here is a story about how Queen Drau- CHAPTER 17 padi discovered this truth from her own ex- THREEFOLD FAITH perience. 22. The Story of Queen Draupadi Jay: Grandma, how do I know what foods to eat? Draupadi was the common wife of five Pān- davas. She was the daughter of a Rishi in her Grandma: There are three types of foods, past life. She was very beautiful and virtuous, Jay (Gita 17.07-10). The foods that bring long but in her past life, due to her past Karma, she life, virtue, strength, health, happiness, and joy had been unable to get married. This made her are juicy, smooth, substantial, and nutritious. unhappy. So she started austerity to please Such health foods are the best. They are called Lord Shiva. After a long and difficult auster- Sattvik or healthy food. ity, she pleased Lord Shiva, who asked her to Foods that are very bitter, sour, salty, choose a blessing of her choice. She asked for hot, oily, and acidic are called Rājasika or un- a husband who would be very religious, desirable foods. Such junk foods are un- strong, a very good soldier, good looking, and healthy, cause diseases, and should be gentle. Lord Shiva granted her wish. avoided. In the next life, she was married to five Foods that are not well cooked, spoiled, brothers, but she was not very happy with this tasteless, rotten, burned, left-over, and impure strange situation. Draupadi was a great devo- (such as meat and alcohol) are called Tamasik tee of Lord Krishna, who knows the past, pre- or bad foods. One should not eat such foods. sent and future of all beings. He knew of her sorrow and explained what she had asked for Jay: How should I speak to others? in her past life. Lord Krishna said it was impossible for one man to have all the qualities Grandma: You should never tell a lie. Your she wanted in her husband, so she was married words should not be harsh, bitter, nasty, or in- to five husbands in this life, who shared all sulting. They should be sweet, useful, and The Bhagavad-Gita for Children and Beginners 35 truthful (Gita 17.15). One who speaks politely He saw a pitcher of water near a house. This wins the heart of all and is liked by everybody. made him very happy as he thought there must A wise person should speak the truth if it is be water in the pitcher. He sat on the top of the helpful and keep quiet if it is harsh. To help pitcher and looked into it. To his great frustra- those in need is the universal teaching. tion he found that the water was at the bottom of the pitcher. He could see the water, but his Jay: How should I help others? beak could not reach the water. He became very sad and started to think how he could Grandma: It is our duty to help those who reach the water. Suddenly an idea came into are less fortunate and can’t help themselves. his mind. There were stones near the pitcher. Help anyone who needs help, but never expect He picked up stones from the ground, one by anything in return. Charity is not only the best, one, and started dropping them into the but also the only use of wealth. We all should pitcher. The water began coming up. Soon the help a good cause. Give back what belongs to crow could reach it easily. He drank the water, the world. But there are responsibilities. thanked God, and happily flew away. Money given in charity should be earned by Thus it is said, “Where there is a will, lawful means. And we must make sure that the there is a way.” The crow did what we all receiver is not a person likely to use the gift should do. He did not give up. He had faith for evil purposes (Gita 17.20-22). that his prayer would be answered. Here is another good story: Jay: Will God give us what we want if we sincerely pray for it? 24. The Rabbit and the Turtle

Grandma: Full faith in God makes things A turtle always moves very slowly. His happen. There is nothing impossible for faith. friend, the rabbit, often laughed at the slow Faith works miracles. One must have faith be- turtle. One day, the turtle could not bear the fore starting any work. It is said in the Gita insults and challenged the rabbit to run a race that we can become whatever we want to be if with him. All the animals in the jungle we always think about it and pray to God with laughed at the idea because a race is usually faith (Gita 17.03). Always contemplate about between equals. A deer volunteered to be the what you want to be, and your dream can judge. come true. Here is a story about a crow that had The race started. The rabbit ran fast, faith. and soon he was ahead of the turtle. As the rabbit came closer and closer to the winning 23. The Thirsty Crow post, he felt sure of winning. He looked back It was a hot summer day. A crow was at the slow moving turtle, who was far behind. very thirsty. He flew from place to place look- The rabbit was so sure of winning that ing for water. He could not find water any- he thought, “I will sit under the tree and wait where. Ponds, rivers, and lakes were all dry. for the turtle. When he comes here, I shall run The water in the well was too deep. Crow was fast and cross the finish line before he does. very thirsty for water. He flew and flew. He This will make turtle angry, and it will be fun was getting both tired and thirsty, but he did to see the turtle insulted.” not give up the search. The rabbit then sat under a tree. The At last he thought death was near and turtle was still far behind. A cool wind was remembered God and started to pray for water. blowing gently. After some time passed, the rabbit fell asleep. When he woke up, he saw 36 International Gita Society the turtle crossing the finish line. The rabbit Yava announced that if his prayer was not an- had lost the race! All the animals in the jungle swered, he would cut off his arms and legs one were laughing at the rabbit, and he learned a by one and offer them to the fire. No, he valuable lesson: would never give up. He continued his pen- “Slow and steady wins the race.” ance. One morning, during his austerities, You can succeed in any work if you work hard when he went to bathe in the holy Gangā with strong faith. Be enthusiastic about what River, he saw an old man on the bank throw- you want, and you will get it. We are the crea- ing handfuls of sand into the river. tor of our own fate. Thoughts create our fu- “Old man, what are you doing?” asked ture. We become what we always think of. So Yava. never think a negative thought or allow doubt The old man replied: “I am going to to enter your mind. Keep working toward your build a dam across the river so people can goal. You cannot get anything through lazi- cross the river easily. See how difficult it is ness, negligence, and delay. Keep your dream now to cross it. Useful work, isn’t it? ” alive in your heart, and it will come true. All Yava laughed and said: “What a fool difficulties can be removed by faith in God you must be to think you can build a dam and a firm determination to succeed. But the across this mighty river with your handfuls of fruits of success must be shared with others. If sand! Go home and do some other useful you want your dream to be fulfilled, help ful- work.” fill someone else’s dream! The old man said: “Is my work more Here is a story of a man who learned foolish than yours of learning the Vedas, not that God helps those who help themselves. by study, but by austerities?” 25. A Man Who Never Gave Up Yava now knew that the old man was Indra. Yava earnestly begged Indra to grant Yava was the son of a sage who practiced hard him learning as a personal wish. penance to get the blessings of Indra, the King Indra blessed him and comforted Yava of Devas. He tortured his body with austerities with the following words: “I grant you the and thus awakened the sympathy of Indra. In- wish you want. Go and read the Vedas; you dra came before him and asked why he was will become learned.” hurting his body. Yava studied the Vedas and became a great scholar of the Vedas. Yava answered: “I wish to be a great The secret of success is to keep think- scholar of the Vedas. It takes a long time to ing about what you want all the time and never learn the Vedas from a teacher. I am practicing give up until you get what you want. Do not austerities to get that knowledge directly. let negative thoughts, such as delaying to start Bless me.” work, laziness, and carelessness stand in your Indra smiled and said: “Son, you are on way. the wrong path. Return home, find a good Before starting or ending any work or teacher, and learn the Vedas from him. Auster- study, repeat OM TAT SAT, the threefold ity is not the way to learn; the path is study names of Brahma. and study alone.” With these words, Indra went away. Jay: What does OM TAT SAT mean, But Yava would not give up. He did his Grandma? course of spiritual practice (austerities, penance) with even greater effort. Indra again Grandma: It means Krishna, the Almighty came before Yava and warned him again. God, only exists. OM is used before starting The Bhagavad-Gita for Children and Beginners 37 any work or study. OM TAT SAT or OM tual knowledge of the Gita. Lord made ego to Shantih, Shantih, Shantih, is also used at the run the affairs of the society, but we must give end of any act. up ego before we leave this world.

Chapter 17 summary: There are three Jay: Does that mean I can’t do any- types of food  Sāttavik, Rājasik and Tāma- thing for myself that gives me pleas- sik  and they affect our well-being. Tell the ure? truth in a pleasant way. Give charity to a de- serving candidate, and give it wisely to avoid Grandma: That depends on what kind of its misuse. You can become whatever you pleasure you have in mind. Actions such as want to be if you work hard towards your goal. smoking, drinking, gambling, and taking drugs appear enjoyable in the beginning, but defi- CHAPTER 18 nitely produce harmful results in the end. Poi- NIRVAVA BY GIVING UP EGO son may taste delicious when you drink it, but you know its deadly results when it is too late. Jay: Grandma, I am confused by dif- On the other hand, actions, such as meditation, ferent terms you used. Please explain worship, and helping the needy, seem difficult to me clearly what is the difference be- or boring in the beginning, but give very use- tween renunciation (Samnyāsa) and ful results in the end (Gita 5.22, 18.38). A very selfless work (KarmaYoga)? good rule to follow is to avoid any activity that seems pleasurable in the beginning but causes Grandma: Some people think renunciation harmful effects in the end. means walking away from family, home, possessions, and living in a cave or the forest or Jay: What kinds of activities in society any other place outside society. But Lord are available, Grandma? Krishna defined Samnyāsa as giving up selfish motives behind all work (Gita 6.01, 18.02). In Grandma: In the ancient Vedic way of liv- KarmaYoga one gives up (selfish) desire of ing, activities of human beings were divided enjoying the results of one’s work. Thus a into four universal types of human labor de- Samnyāsi is an advanced KarmaYogi who scribed by Lord Krishna (Gita 4.13, 18.41-44). does not do anything for personal benefit. These four divisions  Brāhmana, Kshatriya, True Samnyāsa is giving up of the ego Vaishya, and Shudra  were based on the and it leads to Nirvana or Moksha. mental, intellectual, and physical abilities of persons. The worth of the individual  not the Jay: What is ego, Grandma? birth or social level one was born into  was the deciding factor. But these four orders are Grandma: Ego generally means pride or very often mistaken for the caste system of modern high opinion about oneself. In a spiritual sense times in India and elsewhere. The caste system in the Gita it means the notion that a person is is based on birth only. the doer, owner and enjoyer; when in a true Those who were interested in learning, sense Lord is the doer, owner of everything in teaching, preaching, and guiding people in the cosmos as well as the enjoyer. We all are spiritual matters were called Brāhmanas or in- just His instruments or tools; and trustees of tellectuals. Those who could defend the coun- all we own (Gita 11.33). Nirvana is not possi- try, establish law and order, prevent crime, and ble without giving up of the ego. And giving administer justice were called Kshatriyas, the up of the ego is not possible without true spiri- warriors. Those who were good in farming, 38 International Gita Society cattle-raising, business, trade, finance, com- can attain Self-realization by sincerely doing merce, and industry were known as Vaishyas one’s duty (Gita 18.46-58). or businessmen. Those who were very good in 26. I am no Crane service and labor work were classed as Shudras or workers. A holy man named Kaushika had ac- People are born with certain abilities or quired great spiritual powers. One day, he sat could develop them through training and ef- under a tree meditating. A crane at the top of fort. Birth into a family at a certain social the tree soiled his head with its droppings. level, whether high or low, does not decide Kaushika looked up at it angrily, and his angry one’s worth. look killed the bird instantly. The holy man The four Varna system was work as- was pained when he saw the dead bird lying signed according to individual’s skills and on the ground. ability. Unfortunately, the four work classifi- Some time later, he went as usual to cations became degraded into hundreds of beg for food and stood before the door of a rigid castes to the detriment of this great house. The housewife was busy serving her Dharma. Swami Vivekananda considers mod- husband with food and seemed to forget the ern day caste system in India as a big blot on holy man waiting outside. After her husband the face of our great way of life (Dharma). had been fed, she came out with food, saying, Even some of our educated immigrants from “I am sorry to have kept you waiting long. India are forming caste-based associations Forgive me.” here in the USA ! But Kaushika, burning with anger, said: “Lady, you have made me wait for a long Jay: How can anybody living and time. This is not fair.” working in society attain liberation? “Kindly forgive me,” said the woman. “I was serving my sick husband and hence the delay.” Grandma: Work becomes worship when “It is good to attend the husband,” re- done as a service to the Lord and without self- plied Kaushika, “but you seem to be an arro- ish attachment to the results. If you work hon- gant woman.” estly for which you are suited, you incur no “I kept you waiting only because I was Kārmic reaction and attain God. dutifully serving my sick husband,” she re- If you take on work that was not meant plied. “Please do not be angry with me. I am for you, such work produces stress, and you no crane to be killed by your angry thought. will not be very successful. It is important to Your anger cannot harm a woman who de- find proper work that best suits your own na- votes herself to service of her husband and ture. So you should know yourself before you family.” can decide on the job that will be suitable for Kaushika was surprised. He wondered you (Gita 18.47). Then your work will not how she knew of the crane incident. produce stress and will encourage creativity. She continued: “O great one, you do There is no perfect job. Every job has not know the secret of duty, or that anger is some faults (Gita 18.48). You should not be the greatest enemy that dwells in human be- concerned about such faults in your duty in ings. Go to the village Rampur in Mithilā and life. You can attain God by doing your duty learn the secrets of doing one’s duty with de- with devotion to God and keeping your senses votion from Vyādha Rāj” under control by some spiritual practice. Kaushika went to the village and met The following story illustrates that one the man named Vyādha Rāj. He was surprised The Bhagavad-Gita for Children and Beginners 39 to learn he was selling meat at a butcher’s Chapter 18 summary: Lord Krishna said shop. The butcher got up from his seat and that there is no real difference between a Kar- asked: “Honored sir, are you well? Did that maYogi and Samnyāsi. A KarmaYogi gives pure lady send you to me? I know why you up the selfish attachment to the fruits of work, have come. Let us go home.” whereas a Samnyāsi does not work for any The butcher took Kaushika to his house personal gain at all. There are two types of where Kaushika saw a happy family and was pleasures  helpful and harmful. Society has greatly amazed at the love and respect with different work to suit different people. One which the butcher served his parents. should choose work wisely. You can get God- Kaushika took his lesson from the butcher on realization while living in society by following doing one’s duty. Vyādha Rāj did not kill the the three D’s  Duty, Discipline and Devo- animals; he never ate meat. He just carried on tion to God. his family business after his father retired. Afterwards, Kaushika returned to his house and began to serve his parents, a duty This book is offered to Lord Shri Krishna. May which he had neglected before. He bless all those--who study it regularly and The moral of this story is that you can practice the teachings--with Goodness, reach spiritual perfection by honestly doing Prosperity, and Peace. whatever duty is yours in life. This is a true worship of God (Gita 18.46). OM TAT SAT Lord Krishna lives within all of us and guides us to work out our own Karma (Gita 18.61). Put forth your best effort, and gladly Readers interested in promoting the ideals of the society are invited to correspond accept the results as His will. This is called with the secretary: surrendering to God or giving up of the ego (Gita 18.66). The gift of spiritual knowledge is [email protected] the best gift because the absence of spiritual The International Gita Society knowledge is the cause of all evil in the world. 511 Lowell Place Spreading spiritual knowledge is the highest Fremont, CA 94536-1805 117, USA devotional service to Lord Krishna (Gita 18.68-69). Visit us: www.gita-society.com www.gita4free.com Everlasting peace and wealth are possible only when you do your duty well and also have the spiritual knowledge given in the Holy Gita by Lord Krishna (Gita 18.78).

EaImad\ Bagavad\gaIta ³ikSaaoraoM AaOr AarimBak AQyaotaAaoM ko ilae´

khanaI Page

AQyaaya ivaYaya p`vaoSa ………………………………………………………… 1 1. Ajau-na ka ivaYaad AaOr maaoh ………………………………………… 2 1. sa%yavaadI 2 2. ba`*ma&ana …………………………………………………………… 3 2 , dIxaant prIxaa 5 3. kma-yaaoga¹k

10. ba`*ma¹ivaBaUit ...... 23 13. caar AnQao AadmaI 23 11. Bagavaana\ ka dSa-na ...... 24 14. Bagavaana\ tumharo saaqa hOM 24 12. Bai>yaaoga ...... 25 15. Ba> p`*laad kI kqaa 26 13. saRiYT AaOr saRYTa ...... 27 16. namak kI gauiD,yaa 28 17. SaakaharI baaGa 29 14. p`kRit ko tIna gauNa ...... 29 18. rah ko tIna lauToro 30 15. prma puÉYa ³puÉYaao

EaImad\ Bagavad\gaIta naama maoM har svaIkar kroM. laD,a[- ko maOdana maoM paÐcaaoM paNDvaaoM maoM ³ikSaaoraoM AaOr AarimBak AQyaotaAaoM ko ilae´ sao ek Ajau-na ko saamanao laD,a[- maoM [na maagaao-M maoM sao kaOna saa caunao¸ ivaYaya p`vaoSa yah samasyaa ]zI. jaya : dadI maaÐ¸ mauJao Bagavad\gaIta kI iSaxaa kao sama- Ajau-na kao dao baataoM maoM sao ek kao caunanaa qaa. yaa tao vah yauw kro AaOr Apnao prma pUjya gauÉ kI¸ prma ip`ya ima~aoM kI¸ Janao maoM bahut kiznaa[- Aa rhI hO. @yaa Aap [samaoM maorI inakT sambainQayaaoM AaOr inadao-Ya saOinakaoM kI h%yaa kro¸ jaaoik sahayata kroMgaIÆ dUsaro pxa kI Aaor sao laD, rho qao¸ yaa Saaintip`ya AaOr AihMsak dadI maaÐ : ja$r–ja$r jaya. mauJao bahut KuSaI haogaI. tumhoM haokr yauw sao Baaga KD,a hao. gaIta ko sampUNa- Azarh AQyaaya jaananaa caaihe ik yah pavana ga`nqa hmaoM isaKata hO ik hma saMSayaga`st Ajau-na AaOr ]sako sava-EaoYz ima~¸ ihtOYaI AiBaBaavak saMsaar maoM sauK sao kOsao rhoM. yah ihndU Qama- ³ijasao sanaatna Qama- AaOr mamaoro Baa[- Bagavaana\ kRYNa¸ jaao [-Svar ko Avatar qao¸ ko BaI kha jaata hO´ ka Ait pàcaIna pavana ga`nqa hO. ikntu baIca lagaBaga paM^ca hjaar ek saaO vaYa- phlao na[- idllaI ko pasa [sakI iSaxaa kao iksaI BaI Qama- ko AnaunaayaI samaJa sakto hOM kuÉxao~ ko laD,a[- ko maOdana maoM huAa saMvaad hO. yah saMvaad AnQao AaOr ]sa pr AacarNa kr sakto hOM. gaIta maoM 18 AQyaaya hOM QaRtraYT/ kao ]sako saarqaI saMjaya nao saunaayaa qaa. mahakavya ma- AaOr kula imalaakr kovala 700 Slaaok hOM. [sakI iSaxaaAaoM maoM haBaart maoM yah saMvaad AMikt hO. sao pìtidna kuC ka hI AByaasa krnaa iksaI ko ilae BaI saha- manauYya ka hao yaa ]sako Alaavaa Anya jaIvaaoM ka – sabaka yak hao sakta hO. tao p`stut hO gaIta kI BaUimaka-- jaIvana piva~ hO¸ pavana hO. AihMsaa ihndU Qama- ka ek maUla isa- pàcaIna kala maoM ek raja ko dao baoTo qao – QaRtraYT/ AaOr want hO – prma Qama- hO. [sailae Agar tuma mahaBaart ko yauw paNDu. QaRtraYT/ janma sao hI AnQaa qaa. At: paNDu kao kI pRYzBaUima kao Qyaana maoM nahIM rKto¸ tao tuma Bagavaana\ kRYNa ]¹ima~ paNDu ko marnao ko baad ]naka sabasao baD,a baoTa yauiQaiYzr Ajau-na ko baIca maoM yah AaQyaai%mak saMvaad iksaI maindr yaa ivaiQavat\ rajaa banaa. duyaao-Qana kao [sasao bahut [-Yyaa- hu[-. vah BaI ekant vana maoM Aqavaa iksaI pva-t iSaKa pr nahIM haota¸ varna\ rajya caahta qaa. At: rajya kao dao BaagaaoM maoM baaÐT idyaa gayaa¸ haota hO yauw kI pUva- saMQyaa pr laD,a[- ko maOdana maoM. paNDvaaoM AaOr kaOrvaaoM ko baIca. ikntu duyaao-Qana kao Apnaa Baaga jaya : bahut hI idlacasp khanaI hO yah tao¸ dadI maaÐ. @yaa laokr hI santaoYa na huAa. ]sao tao saara rajya caaihe qaa. ]sanao Aap mauJao AaOr batayaoMgaIÆ paNDvaaoM kao maarnao AaOr ]naka rajya hiqayaanao ko ilae Anaok dadI maaÐ : Agar tuma vahaÐ AaAaogao jaya¸ jahaÐ maOM raoja Saama duYTta Baro YaD\yan~ ikyao. Ant maoM iksaI trh ]sanao paNDvaaoM kao baOztI hUÐ¸ tao maOM raoja tumhoM ek¹ek AQyaaya krko pUrI ka saara rajya hD,p hI ilayaa AaOr ibanaa yauw ko ]sao paNDvaaoM baat bata}ÐgaI. haÐ¸ [sa baat ka pUra Qyaana rKnaa ik tumhara kao laaOTanao sao saaf manaa kr idyaa. Bagavaana\ EaIkRYNa tqaa pZ,a[- ka kama AQaUra na rho AaOr tumharo pasa saunanao ko ilae Anya laaogaaoM Wara Saaint–vaata- hotu ikyao gayao saBaI p`ya%na inaY- kafI samaya hao. Agar tumhoM yah maMjaUr hO¸ tao kla sao hI Sau$ fla hue. [sailae mahaBaart ko yauw kao Talanaa AsamBava hao kroM. gayaa. paNDva laD,naa nahIM caahto qao¸ ikntu ]nako saamanao dao hI jaya : Qanyavaad¸ dadI maaÐ. maOM AaOr saunanao ko ilae ja$r rasto qao. yaa tao vao Apnao AiQakaraoM ko ilae laD,oM ³jaao ]naka vahaÐ Aa}Ðgaa. k

22 International Gita Society 11. laUTnao vaalaa DakU sant vaalmaIik kao ApnaI ga,latI ka Ahsaasa huAa. ]sanao dovaiYa- naard sao pUCa ik Apnao papaoM ka pàyaiScat krnao ko hmaaro dao laaokip`ya mahakavya (eoithaisak) kqaaeÐ hOM. ilae vah @yaa kr sakta qaa. dovaiYa- nao vaalmaIik kao sava- ek ramaayaNa¸ dUsara mahaBaart. Bagavad\gaIta mahaBaart ka ek Sai>maana\ AaOr sarlatma “rama” maM~ japnao ko ilae idyaa. ]sao Baaga hO. [sakI rcanaa [-saa¹pUva- 3¸100 vaYa- maoM hu[-. maUlat: pUjaa krnaa AaOr Qyaana¹yaaoga isaKayaa. vana¹DakU nao Apnao pap ramaayaNa kI rcanaa naasaa (NASA) kI na[- gavaoYaNaa ko ka QanQaa CaoD, idyaa AaOr SaIGa` hI vah gauÉ naard kI kRpa¸ Anausaar saaZ,o sa~h laaK vaYa- phlao hu[- haogaI. ramaayaNa ko maUla maM~¹Sai> AaOr Apnao inaYza Baro AaQyaai%mak AByaasa ko laoKk vaalmaIik naama ko ek ?iYa qao. vaalmaIik ko baad Anya karNa ek mahana\ ?iYa AaOr kiva bana gayaa. sant kivayaaoM nao BaI ramaayaNa ilaKI. Bagavaana\ rama ko jaIvana pr jaya¸ ek AaOr kqaa hO¸ jaao tumhoM sada yaad rKnaI AaQaairt [sa mahakavya kao baalakaoM kao pZ,naa caaihyao. ek caaihyao. yah kqaa gaIta ko ]na SlaaokaoM kao dSaa-tI hO¸ jaao imaqak ko Anausaar naard mahiYa- nao vaalmaIik ?iYa kao [sa samast GaTnaa kao [sako vaastva maoM GaTnao sao phlao hI ilaKnao kI khto hOM ik Bagavaana\ hma sabaka Qyaana rKta hO.³gaIta Sai> dI qaI. 9.17¹18´ Apnao jaIvana ko AarimBak kala maoM¸ vaalmaIik rahgaIraoM 12 , pdicanh kao laUTnao vaalaa DakU qaa. vahI ]sakI jaIivaka qaI. ek baar ek rat ek vyai> nao ek sapnaa doKa. ]sanao doKa ik mahana\ dovaiYa- naard ]sa maaga- sao gauja,r rho qao¸ vaalmaIik nao ]na vah Bagavaana\ ko saaqa ek saagar¹tT pr cala rha qaa. AakaSa pr AaËmaNa krko ]nhoM laUTnao ka p`ya%na ikyaa. dovaiYa- naard nao ko Aar¹par ]sanao Apnao jaIvana ko dRSya doKo. hr dRSya ko vaalmaIik sao pUCa vah eosaa @yaaoM kr rha qaa. vaalmaIik nao ]SaalaI hao sakao.” hOM¸ dadI maaÐÆ Bagavaana\ kRYNa nao gaIta maoM kha hO¸ “maOM ]na Ba>aoM kI¸ jaao dadI maaÐ : Bagavaana\ saba kuC jaanato hOM¸ ikntu Bagavaana\ kao sada maora smarNa krto hOM¸ mauJao pòma krto hOM¸ svayaM doKBaala kao[- nahIM jaana sakta. SaMkr ko Anausaar¸ saarI saRiYT kuC nahIM krta hUÐ.”³gaIta 9.22´ hO¸ Bagavaana\ ko dUsaro $p kao CaoD,kr. saRiYT Bagavaana\ kI }jaa- AQyaaya naaO ka saar-- WOt¹dSa-na Bagavaana\ kao ek taoM maoM vyai>gat Éica laoto hMO¸ vah saba pàiNayaaoM ka saRiYTk ]nako AiQak samaIp haoto hOM. yah ]saI saMhark hO. vah saba vastuAaoM kI saRiYT krta hO-- saUya- kI¸ p`kar hO jaOsao¸ jaao Aaga ko samaIp baOzta hO¸ AiQak ]YNata cand`maa kI¸ naxa~aoM¸ vaayau¸ jala¸ Aigna kI¸ yahaÐ tk ik hmaaro pata hO. eosaa kao[- pap yaa papI nahIM¸ jaao xamaa yaaogya na hao. ivacaaraoM¸ BaavanaaAaoM¸ bauiw AaOr Anya gauNaaoM kI BaI. saarI saRiYT saccao pScaatap kI Aigna saba papaoM kao jalaa dotI hO. maoM hma ]sakI maihmaa AaOr mahanata ko dSa-na kr sakto hOM. yah AQyaaya dsa saUya-¸ jaao tuma pRiqavaI AaOr saba naxa~aoM ko saaqa doKto hao¸ ]nakI ba`*ma¹ivaBaUit maihmaa ka CaoTa¹saa AMSa maa~ hO. saba jagah Bagavaana\ kao doKnaa hmaaro mana kao piva~ banaata hO AaOr hmaoM AcCa vyai> jaya : yaid Bagavaana\ kRYNa nao kha hO ik vao hmaarI banaata hO. doKBaala kroMgao¸ yaid hma ]naka smarNa kroM¸ tao maOM Bagavaana\ kao jaananaa AaOr ]nasao Pyaar krnaa caahUÐgaa. maOM eosaa kOsao ek kqaa hO¸ jaao dSaa-tI hO ik hma Bagavaana\ ko ivaYaya maoM kr sakta hUÐ¸ dadI maaÐÆ iktnaa kma jaanato hOM.³gaIta 10.15´ dadI maaÐ : Bagavaana\ ka Pyaar Bai> khlaata hO. yaid tumamaoM 13 , caar AnQao AadmaI Bagavaana\ kI Bai> hO¸ tao vao tumhoM Apnao ivaYaya maoM &ana AaOr caar AnQao AadmaI ek haqaI kao doKnao gayao. samaJa doMgao³gaIta 10.10´. ijatnaa AiQak tuma Bagavaana\ kI ek nao haqaI ko pOr kao CuAa AaOr kha¸ “haqaI ek KmBao kI maihmaa¸ Sai> AaOr mahanata kao jaanaaogao AaOr ]naka icantna BaaÐit hO.” kraogao¸ ]tnaa hI saSa> Bagavaana\ ko pìt tumhara Pyaar haogaa. [sa p`kar &ana AaOr Bai> saaqa¹saaqa calato hOM. dUsaro nao ]sakI saUM^D kao CuAa AaOr kha¸ “haqaI ek maaoTI laazI kI trh hO.” jaya : Bagavaana\ tao [tnao mahana\ AaOr Sai>SaalaI hOM¸ maOM ]nakao sa%ya maoM kOsao jaana sakta hUÐÆ tIsaro nao ]sako poT kao CuAa AaOr kha¸ “haqaI ek ivaSaala GaD,o kI BaaÐit hO.” dadI maaÐ : Bagavaana\ kao pUrI trh tao kao[- BaI nahIM jaana caaOqao nao ]sako kanaaoM kao CuAa AaOr kha¸ “haqaI ek baD,o haqa sakta. vah saaOrmaNDla kI }jaa- AaOr Sai> ka maUla karNa hO¸ ko pMKo jaOsaa hO.” eosaa karNa¸ jaao mahana\ rhsya hI rhogaa. Bagavaana\ Ajanmaa¸ Anaaid AaOr Anant hO. Bagavaana\ kao kovala Bagavaana\ hI sa%yat: [sa p`kar vao Aapsa maoM haqaI kI Sa@la kao laokr laD,nao lagao. jaana sakta hO³gaIta 10.15´. yaid kao[- khta hO¸ maOM ek vyai> nao¸ jaao ]Qar sao gauja,r rha qaa¸ ]nhoM [sa p`kar prmaa%maa kao jaanata hMU^¸ tao vah vyai> nahIM jaanata. jaao BaI laD,to doKkr pUCa¸ “tuma saba @yaaoM laD, rho haoÆ” ]nhaoMnao sa%ya kao jaanata hO¸ vah khta hO : “maOM Bagavaana\ kao nahIM ApnaI samasyaa ]sa vyai> kao bata[- AaOr ]sao inaNa-ya donao kao jaanata.” kha. 24 International Gita Society ]sa vyai> nao kha¸ “tuma maoM sao iksaI nao BaI haqaI kao Bagavaana\ ka dSa-na doKa nahIM. haqaI KmBao kI trh nahIM hO. [sako pOr KmBao kI jaya : dadI maaÐ¸ Aapnao kha hO¸ hma Bagavaana\ ko baaro trh hOM. yah maaoTI laazI jaOsaa nahIM hO¸ [sakI saUÐD maaoTI laazI maoM bahut kma jaana sakto hOM. tba @yaa Bagavaana\ ko dSa-na jaOsaI hO. yah baD,o GaD,o jaOsaa nahIM hO¸ [saka poT baD,o GaD,o jaOsaa krnaa laaogaaoM ko ilae samBava hOÆ hO. yah pMKo kI trh BaI nahIM hO¸ [sako kana pMKo kI trh hOM. haqaI yah saba hO-- pOr¸ saUÐD¸ poT¸ kana AaOr ]nasao BaI AiQak dadI maaÐ : haÐ¸ jaya. ikntu hmaarI BaaOitk AaM^KaoM sao nahIM. AaOr bahut kuC.” ijasaka p`kar hmaarI duinayaa maoM hmaaro haqa¹pOr hOM¸ vaOsao tao Bagavaana\ ko hOM nahIM. ikntu jaba Bagavaana\ hmaarI ina:svaaqa- [saI p`kar¸ jaao Bagavaana\ kI p`kRit ko baaro maoM saovaa¹Bai> sao p`sanna haoto hOM¸ tao vao hmaoM svaPna maoM dSa-na do sakto vaad¹ivavaad krto hOM¸ vao ]sakI vaastivakta ko kovala bahut hOM. vao iksaI BaI $p maoM idKa[- do sakto hOM yaa hmaaro [YTdovata CaoTo AMSa kao hI jaanato hOM. [saIilae ?iYayaaoM nao ‘naoit¹naoit’ ko $p maoM. kha hO Aqaa-t\ Bagavaana\ na yah hO¸ na vah. jaya : @yaa Bagavaana\ ko dSa-na ka kao[- dUsara maaga- BaI jaya : ijana laaogaaoM ka prmaa%maa maoM ivaSvaasa nahIM hO¸ hOÆ ]nako baaro maoM Aap @yaa khoMgaIMÆ dadI maaM^ : Bagavaana\ ko dSa-na ka sava-EaoYz maaga- hO-- hr vastu dadI maaM^ : eosao laaogaaoM kao naaistk kha jaata hO. vao iksaI maoM ]nakI ]pisqait kao AnauBava krnaa @yaaoMik hr vastu saRYTa ko Aist kOsao hao ivastar ko $p maoM doKto hOM. hr caIja, Bagavaana\ ka hI dUsara saktI hO. [sailae vao Bagavaana\ kI sayaaoM ko naama maa~ hOM. iksaI BaI naama¸ $p AaOr ]sa AadmaI kao doKkr pD,aOsaI nao kha¸ “namasto¸ @yaa trIko ko saaqa AasqaapUva-k Bagavaana\ kI pUjaa krnaa hmaoM maamalaa hOÆ” manaaovaaMiCt fla dota hO AaOr hmaoM AcCa AaOr Saant bananao maoM sahayak haota hO. AadmaI nao ]

Apnao kaoyalao jalaanao ko ilae Aaga laonao Aayaa hUÐ.”

pD,aOsaI nao kha¸ “ha¸ ha¸ ha. @yaa hI baiZ,yaa pD,aOsaI hao AQyaaya gyaarh tuma. tumanao [saI ko ilae AaQaI gahrI rat maoM yahaÐ Aanao AaOr The Bhagavad-Gita for Children and Beginners 25 [tnaI dstk donao ka kYT ikyaa. @yaaoMÆ tumharo pasa tao phlao AQyaaya gyaarh ka saar-- hma Bagavaana\ ko dSa-na [na hI jalatI hu[- laalaTona hO.” manauYya¹nao~aoM sao nahIM kr sakto.hma ]nako dSa-na kovala svaPna yaa hma ijasakI Kaoja kr rho hOM¸ vah tao hmaaro pasa maoM hO¸ samaaiQa maoM kr sakto hOM. hma ]nhoM Apnao caaraoM Aaor doK sakto hmaaro caaraoM Aaor hO. hr caIja, Alaga $p maoM Bagavaana\ hO. saRiYT hOM. saarI saRiYT saRYTa ko SarIr kao CaoD,kr kuC nahIM hO AaOr maoM hr caIja, ]sako ivaSaala $p ko BaItr hO. hma Bagavaana\ ko idvya $p ko AMSa hOM. Bagavaana\ ko dSa-na ka dUsara maaga- hO Bai> AaOr AcCo gauNaaoM ka AQyaaya baarh ivakasa krnaa. Bagavaana\ kRYNa nao kha hO¸ yaid hmaoM maaoh¸ svaaqa- Bai>yaaoga pUNa- [cCaeÐ¸ GaRNaa¸ duSmanaI yaa iksaI ko pìt ihMsaa ka Baava jaya : dadI maaÐ¸ @yaa hmaoM pìtidna pUjaa yaa Qyaana nahIM hO¸ tao hma Bagavaana\ kI pàiPt AaOr ]nako dSa-na kr sakto krnaa caaihyao¸ yaa kovala rivavaar kao hIÆ hOM.³gaIta 11.15´ dadI maaÐ : baccaaoM kao iksaI na iksaI $p maoM pìtidna pUjaa¸ jaya : @yaa iksaI nao kRYNa kao Bagavaana\ ko $p maoM pàqa-naa yaa Qyaana krnaa caaihyao. AcCI AadtaoM kao jaldI hI doKa hOÆ banaanaa caaihyao. dadI maaÐ : haÐ¸ bahut sao santaoM nao¸ ?iYayaaoM nao Bagavaana\ kRYNa jaya : Aapnao kha ik Bagavaana\ inarakar hO¸ pr kao ivaiBanna $paoM maoM doKa hO. maata yaSaaoda nao kRYNa ka idvya saakar BaI hO. tao @yaa mauJao Bagavaana\ kI pUjaa rama¸ kRYNa¸ $p doKa. Ajau-na nao BaI kRYNa kao Bagavaana\ ko $p maoM doKnaa dugaa-¸ iSava ko $p maoM krnaI caaihyao yaa ]nako inarakar $p caaha. caUÐik Ajau-na ek mahana\ Aa%maa AaOr kRYNa ka bahut ip`ya kIÆ ima~ qaa¸ Bagavaana\ kRYNa nao ]sao Apnao idvya $p maoM dSa-na idyao. jaao Ajau-na nao doKa¸ gaIta ko gyaarhvaoM AQyaaya maoM ]saka vaNa-na dadI maaÐ : Ajau-na nao yahI p`Sna gaIta maoM Bagavaana\ kRYNa sao ikyaa gayaa hO. Ajau-na ko Wara doKo gayao Bagavaana\ ko idvya $p ikyaa hO³gaIta 12.01´. kRYNa nao Ajau-na sao kha hO ik ka saMixaPt ivavarNa [sa p`kar hO : ]sanao saaro dovaI¹dovataAaoM¸ Bagavaana\ ko saakar $p kI pUjaa inaYza ko saaqa krnaa santaoM¸ ?iYayaaoM¸ Bagavaana\ iSava¸ ba`*maa ko saaqa samast ivaSva kao AiQakaMSa laaogaaoM ko ilae¸ ivaSaoYakr ]nako ilae ijanhaoMnao kmala¹p~ maoM baOzo hue Bagavaana\ kRYNa ko SarIr maoM doKa. Bagavaana\ Bai>¹maaga- maoM ABaI pOr hI rKa hO¸ saugama AaOr baohtr hO. ikntu ko AsaM#ya haqa¸ mauK¸ poT¸ caohro AaOr nayana qao. ]nako SarIr ek saccao Ba> kI Aasqaa hr caIja, maoM hO-- Bagavaana\ ko ka na kao[- Aaid qaa na Ant. ]nako caaraoM Aaor idvya jyaaoit inarakar $p maoM BaI AaOr ]nako rama¸ kRYNa¸ hnaumaana¸ iSava¸ p`Baaisat qaI. Ajau-na nao Apnao Baa[yaaoM ³kaOrvaaoM´ ko saaqa Anaok idvya$pa maaM^ kalaI¸ dugaa- Aaid saakar $p maoM BaI. rajaaAaoM¸ yaaowaAaoM kao BaI ivanaaSa ko ilae tIva` gait sao jaya : dadI maaÐ¸ mauJao pUjaa iksa p`kar krnaI Bagavaana\ ko Bayaavah mauK maoM p`vaoSa krto doKa. Bagavaana\ kRYNa caaihyaoÆ ka yah idvya $p doKnao maoM A%yant Bayaanak qaa¸ [sailae Ajau- dadI maaÐ : skUla jaanao sao phlao pUjaa yaa Qyaana¹kxa maoM na nao Bagavaana\ kRYNa ko dSa-na . SaIYa-¹maukuT maiNDt¸ haqaaoM maoM SaMK¸ caË¸ gada AaOr kmala ilae jaakr pUjaa krao saIQao baOzao¸ ApnaI AaÐKoM band krao¸ kuC . catuBa-ja ivaYNau ko $p maoM krnao caaho. Bagavaana\ kRYNa nao tba saaÐsa QaIro sao AaOr gahro laao Apnao [YTdovata ka smarNa krao . Apnao catuBau-ja ivaYNau $p maoM Ajau-na kao Apnao dSa-na idyao. AaOr ]nasao AaSaIvaa-d maaÐgaao AaM^KoM band krko Apnao [YTdovata pr mana kao koind`t krnaa Qyaana yaaoga khlaata hO. tuma mana¹mana ]sako baad kRYNa nao BayaBaIt Ajau-na kao Apnao saundr maoM daohrato hue Aaoma\¸ rama¹ rama¹ rama¹ rama Aaid maM~ ka jaap maanavaIya $p maoM dSa-na dokr AaSvast ikyaa. ]nhoM [sa $p maoM BaI kr sakto hao. doKkr Ajau-na puna: Saant AaOr sahja hao gayaa. Bagavaana\ kRYNa nao kha hO ik vao Apnao [sa catuBau-ja $p maoM kovala Bai> Wara jaya : jaba maOM Qyaanamagna haonao ka p`ya%na krta hUÐ¸ tao hI doKo jaa sakto hOM.³gaIta 11.54´ maOM mana kao lagaa hI nahIM pata¸ dadI maaÐ. maora mana saba jagah Baaganao lagata hO. mauJao @yaa krnaa caaihyaoÆ 26 International Gita Society dadI maaÐ : icanta mat krao. yah tao baD,aoM¹baD,aoM ko saaqa BaI ]saka p`*laad naama ka ek baoTa qaa. vah ek Qaaima-k haota hO. baar¹baar mana lagaanao kI¸ koind`t krnao kI kaoiSaSa baccaa qaa¸ jaao Bagavaana\ ivaYNau kI ]pasanaa krta qaa. [sasao krao. AByaasa sao tuma Apnao mana kao AcCI p`kar koind`t krnao ]sako ipta kao bahut ËaoQa Aata qaa. vah baoTo p`*laad ko mana maoM safla hao jaaAaogao¸ na kovala Bagavaana\ maoM¸ bailk ApnaI pZ,a[- sao Bagavaana\ ivaYNau ka Qyaana pUrI trh inakala donaa caahta qaa. ko ivaYayaaoM maoM BaI. yah tumhoM AcCo AMk panao maoM sahayak haogaa. [sailae ]sanao p`*laad kao ek sa#,t AQyaapk kao saaOMp idyaa¸ tuma pòmasaiht Apnao [YTdovata kao fla¹fUla Aaid Aip-t jaao ]sao kovala ihrNyakSyap kI pUjaa krnao ka iSaxaNa do¸ krko BaI Bagavaana\ kI pàqa-naa¹pUjaa kr sakto hao AaOr haÐ¸ ivaYNau kI pUjaa ka nahIM. ApnaI pZ,a[- Sau$ krnao sao phlao Bagavaana\ gaNaoSa¸ hnaumaana p`*laad nao na kovala iSaxak kI baataoM kao saunanao sao [Mkar Aqavaa maaM^ sarsvatI Aaid &ana ko dovaI¹dovata ka BaI smarNa kr idyaa¸ bailk vah dUsaro baccaaoM kao BaI ivaYNau kI pUjaa krnao krao. svaaqaI- na banaao. pirEama krao. AaOr bauro pirNaama ko Aanao kI iSaxaa donao lagaa. [sasao iSaxak kao bahut ËaoQa Aayaa AaOr pr du:KI na haokr Apnao kama ko fla kao svaIkar krao. ]sanao rajaa sao [sakI iSakayat kI. ApnaI AsaflataAaoM sao saIKnao ka p`ya%na krao. kBaI har na maanaao AaOr Apnao maoM inarntr sauQaar krto rhao. rajaa Apnao baoTo ko kmaro maoM QaD,QaD,ata huAa Aayaa. vah icallaayaa¸ “maOMnao saunaa hO¸ tuma ivaYNau kI pUjaa krto hao.” jaya : basa [tnaa saba hI mauJao krnaa hO¸ dadI maaÐÆ @yaa Bagavaana\ nao AaOr BaI kuC kha hOÆ p`*laad nao kaÐpto hue QaIro sao kha¸ “haÐ iptajaI¸ maOM ivaYNau kI pUjaa krta hUÐ.” dadI maaÐ : tumhoM AcCI AadtoM BaI DalanaI caaihyao. jaOsao maaÐ¹baap kI Aa&aAaoM ka palana¸ ja,$rt pD,nao pr dUsaraoM kI “vacana dao ik tuma Aagao eosaa nahIM kraogao¸” rajaa nao maaÐga sahayata krnaa¸ iksaI kao du:K na phuÐcaanaa¸ sabako saaqa kI. ima~ta ka vyavahar krnaa¸ iksaI kao ga,latI sao du:K phuÐcaanao “maOM vacana nahIM do sakta¸” p`*laad nao turnt ] kha “eosaa tba tk nahIM haogaa¸ jaba tk Bagavaana\ ivaYNau kI gayaa hO³gaIta 12.13¹19´. yaid tumamaoM [na AcCI AadtaoM maoM [cCa nahIM haogaI¸” baalak nao ] haonaa samBava hOÆ tba rajaa nao Apnao rxakaoM kao p`*laad kao mahasaagar maoM foMknao ka AadoSa idyaa. ]sao AaSaa qaI ik eosaa krnao sao dadI maaÐ : maOMnao tumhoM phlao hI Qaùva kI khanaI saunaa[- hO. Aba p`*laad Drkr ifr kBaI ivaYNau kI ]pasanaa na krnao ka vacana maOM tumhoM ek AaOr Ba> kI khanaI saunaa}ÐgaI. ]saka naama dogaa. ikntu p`*laad ivaYNau ko pìt inaYz rha AaOr Apnao )dya p`*laad qaa. maoM pòma AaOr Bai> sao ivaYNau kI pàqa-naa krta rha. rxakaoM nao 15 , Ba> p`*laad kI kqaa ]sao BaarI iSalaa sao baaÐQakr mahasaagar maoM foMk idyaa. Bagavaana\ ihrNyakSyap danavaaoM ka ek rajaa qaa. ]sanao BayaMkr kI kRpa sao iSalaa Alaga jaakr igar pD,I AaOr p`*laad saurixat tpsyaa kI qaI. ba`*maa dovata nao ]sao p`sanna haokr ek vardana jala kI sath pr tOrta rha. ]sao saagar¹tT pr Bagavaana\ idyaa qaa ik ]sao na manauYya maar sakogaa¸ na pSau. vardana pakr ivaYNau kao doKkr bahut AaScaya- huAa. vah bahut GamaNDI hao gayaa. ]sanao tInaaoM laaokaoM maoM AatMk fOlaa Bagavaana\ ivaYNau nao mauskurato hue ]sasao kha¸ “ijasa caIja, idyaa. ]sanao GaaoYaNaa kra dI ik ]sakao CaoD,kr Aor kao[- [- kI BaI [cCa hao¸ mauJasao maaÐga laao.” Svar nahIM hO AaOr hr ek kao ]saI kI pUjaa krnaI pD,ogaI. p`*laad nao ] caahta hUÐ ik hmaoSaa The Bhagavad-Gita for Children and Beginners 27 tumhoM Pyaar krta rhUÐ AaOr maora mana kBaI BaI tumasao Alaga na Bagavaana\ kI maihmaa kI kIit- maoM Bajana gaanaa AaOr kuC AcCI hao.” AadtoM Dalanaa. Bagavaana\ ivaYNau nao p`*laad kI [cCa pUrI kI. AQyaaya torh jaba p`*laad Apnao ipta ko mahla maoM vaaipsa Aayaa¸ tao saRiYT AaOr saRYTa rajaa ]sao jaIivat doKkr Avaak\ rh gayaa. jaya : dadI maaÐ¸ maOM Ka sakta hUÐ¸ saao sakta hUÐ¸ saaoca “tumhoM saagar sao baahr inakalakr kaOna laayaaÆ” rajaa nao sakta hUÐ¸ baat kr sakta hUÐ¸ cala sakta hUÐ¸ daOD, sakta pUCa. hUÐ¸ kama kr sakta hUÐ AaOr pZ, sakta hUÐ. maoro SarIr kao , “Bagavaana\ ivaYNau¸” baalak nao sahja Baava sao kha. yah saba krnao ka &ana khaÐ sao kOsao Aata hOÆ : “maoro saamanao ]saka naama na laao¸” ihrNyakSyap icallaayaa. dadI maaÐ hmaaro SarIr saiht saara ivaSva paÐca maUla t dota hO. jaba pàNa tBaI KmBao sao naRisaMh naama ka jaIva kUdkr baahr inaklaa. SarIr kao CaoD, doto hOM¸ tao hma mar jaato hOM. vah AaQaa puÉYa qaa AaOr AaQaa manauYya. ihrNyakSyap ]sako jaya : Aapnao kha hO ik Bagavaana\ ivaSva ko saRYTa hOM. saamanao baobasa KD,a rha. ]sanao BayaBaIt haokr sahayata ko ilae hmaoM kOsao &at hO ik saRYTa hOM yaa Bagavaana\ hOMÆ pukar kI¸ ikntu kao[- ]sakI sahayata ko ilae nahIM Aayaa. dadI maaÐ : iksaI BaI saRiYT ko pICo kao[- saRYTa tao haogaa hI¸ naRisaMh nao ihrNyakSyap kao ]zayaa AaOr ApnaI gaaod maoM jaya. jaao kar hma calaato hOM AaOr ijasa Gar maoM hma rhto hOM¸ rKa. vahaÐ ]sanao ihrNyakSyap ko SarIr pr jaaor sao p`har ]nako iksaI vyai> yaa Sai> nao tao banaayaa hI hO. iksaI vyai> ikyaa AaOr caIr Dalaa. [sa p`kar ihrNyakSyap ApnaI maR%yau yaa Sai> nao saUya-¸ pRiqavaI¸ cand`maa AaOr taraoM kao banaayaa hO. hma kao pàPt huAa. ]sa vyai> yaa Sai> kao Bagavaana\ yaa ivaSva ka saRYTa khto hOM. Bagavaana\ nao p`*laad kao p`Bau maoM gahna ivaSvaasa rKnao ko jaya : yaid hr vastu ka kao[- saRYTa hO¸ tao Bagavaana\ ilae AaSaIvaa-d idyaa. ihrNyakSyap kI maR%yau ko baad danavaaoM kao iksanao banaayaaÆ ka dmana huAa AaOr dovataAaoM nao puna: danavaaoM sao pRiqavaI CInakr ]sa pr AiQakar kr ilayaa. Aaja tk p`*laad ka naama mahana\ dadI maaÐ : yah tao bahut AcCa p`Sna hO jaya¸ pr [saka Ba>aoM maoM iganaa jaata hO. kao[- ] ko maaga- ]d\gama nahIM¸ maUla nahIM mahap`Bau saba vastuAaoM ko saàot hOM¸ pr pr calanaa A%yant sarla hO. [sa maaga- ko AMSa hOM : dovaI¹dovata ]naka kao[- saàot nahIM. kI dOinak ]pasanaa¸ Bagavaana\ kao fla¹fUla Aip-t krnaa¸ 28 International Gita Society jaya : tba Bagavaana\ ka sva$p kOsaa hO¸ dadI maaÐÆ kI kovala AnauBaUit hI hao saktI hO¸ ]nhoM mahsaUsa hI ikyaa jaa @yaa Aap ]naka vaNa-na kr saktI hOMÆ sakta hO. dadI maaÐ : Bagavaana\ ka yaqaaqa- vaNa-na tao AsamBava hO. jaya : ifr hma Bagavaana\ kao kOsao jaana sakto hOM¸ kOsao prmaa%maa ka vaNa-na kovala dRYTant¹kqaaAaoM Wara hI ikyaa jaa samaJa sakto hOMÆ sakta hO-- Anya iksaI p`kar nahIM. ]nako haqa¸ pOr¸ AaÐKoM¸ dadI maaÐ : mana AaOr bauiw sao tuma Bagavaana\ kao nahIM jaana SaISa¸ mauK AaOr kana saBaI jagah hOM. vao ibanaa iksaI BaaOitk sakto. vao kovala Aasqaa AaOr ivaSvaasa sao jaanao jaa sakto hOM. vao [ind`yaaoM ko doK sakto hOM¸ AnauBava kr sakto hOM AaOr Aanand Aa%ma¹&ana ko Wara BaI jaanao jaa sakto hOM. ek hI AaOr vahI kr sakto hOM. ]naka SarIr hmaaro SarIr jaOsaa nahIM hO. ]naka prmaa%maa saba jaIvaaoM maoM Aa%maa ko $p maoM rhto hOM AaOr hmaara SarIr¸ ]nakI [ind`yaaÐ [sa laaok sao pro hOM. vao ibanaa pOr ko paoYaNa krto hOM. [saIilayao hmaoM iksaI kao du:K nahIM phuÐcaanaa calato hOM¸ ibanaa kanaaoM ko saunato hOM¸ vao saba kama ibanaa haqaaoM ko caaihyao AaOr sabako saaqa samaana vyavahar krnaa caaihyao ³gaIta krto hOM¸ ibanaa naak sao saUÐGato hOM¸ ibanaa AaÐKaoM ko doKto hOM¸ 13.28´. dUsaraoM kao du:K phuÐcaanaa¸ ApnaI hI Aa%maa kao ibanaa mauK ko baaolato hOM¸ ibanaa jaIBa ko saba svaadaoM ka Aanand duKanaa hO. SarIr ko BaItr Aa%maa gavaah hO¸ maaga-dSa-k hO¸ laoto hOM. ]nako kma- AlaaOikk hOM. ]nakI maihmaa vaNa-na sao pro sahayak hO¸ Baao>a hO AaOr saba GaTnaaAaoM ka inayanta hO.³gaIta hO. prmaa%maa hr jagah¸ hr samaya ivaVmaana hOM¸ At: vao bahut 13.22´ pasa hOM³hmaaro )dya maoM rhto hOM´ AaOr dUr hOM¸ Apnao prma Qaama maoM. vao saRYTa $p maoM ba`*maa hOM¸ paoYak $p maoM ivaYNau hOM AaOr jaya : ba`*ma yaa saRYTa AaOr ]sakI saRiYT maoM @yaa ivanaaSak $p maoM iSava hOM. ek maoM hI saba.³gaIta 13.13¹16´ Antr hOÆ [sa baat kao dSaa-nao ko ilae ik Bagavaana\ ka vaNa-na kao[- dadI maaÐ : AWOt dSa-na ko Anausaar tao ]na daonaaoM maoM kao[- BaI @yaaoM nahIM kr sakta ³gaIta 13.12¹18´ namak kI gauiD,yaa Antr nahIM. saRYTa AaOr saRiYT ko baIca ka Antr vaOsaa hI hO kI kqaa sava-EaoYz trIka hO. jaOsaa saUya- AaOr ]sakI ikrNaaoM ko baIca ka Antr. ijanhoM 16 , namak kI gauiD,yaa Aa%ma¹&ana hO¸ vao hI sa%ya $p maoM saRYTa AaOr saRiYT ko baIca ka Antr samaJa sakto hOM AaOr vao ba`*ma¹&anaI hao jaato hOM ³gaIta ek baar namak kI ek gauiD,yaa samaud` kI gahra[- naapnao 13.34´ saara ivaSva Bagavaana\ ka hI ivastar hO AaOr saba kuC ga[- taik vah dUsaraoM kao bata sako ik samaud` iktnaa gahra hO. ]sako Aitir> kuC nahIM hO. prmaa%maa hI daonaaoM¸ saRYTa AaOr ikntu hr baar jaba vah panaI maoM ga[-¸ vah ipGala ga[-. tao kao[- saRiYT hO¸ paoYak AaOr paoiYat hO¸ saMhark hO AaOr naYT hO. vah BaI saUicat na kr saka ik samaud` kI gahra[- iktnaI hO. tao [saI hma maoM hO¸ hmaaro baahr hO¸ pasa hO¸ dUr hO AaOr saba jagah hO. p`kar iksaI ko ilae BaI Bagavaana\ ka vaNa-na krnaa AsamBava hO¸ jaba BaI hma p`ya%na krto hOM¸ hma ]nako yaqaaqa- ko rhsyamaya yaid Bagavaana\ ka AaSaIvaa-d tumhoM imalata hO¸ tao vao tumhoM janavaa doMgao ik tuma vaastva maoM kaOna hao AaOr tumharI vaastivak mahana\ mahasaagar maoM Gaula jaato hOM. p`kRit kOsaI hO. hma ba`*ma ka vaNa-na nahIM kr sakto. samaaiQa maoM hma ba`*ma ek kqaa hO jaao dSaa-tI hO ik prmaa%maa kOsao ek jaIva kao jaana sakto hOM¸ ikntu samaaiQa maoM tk-¹Sai> AaOr bauiw pUrI bana jaata hO¸ ApnaI vaastivak p`kRit BaUla jaata hO AaOr trh laaop hao jaatI hO. [saka Aqa- hO ik samaaiQa maoM hue ApnaI vaastivak p`kRit kao Kaojanao ka p`ya%na krta hO.³gaIta AnauBava ka smarNa vyai> nahIM rK pata. jaao ba`*ma kao jaanata 13.21´ hO¸ vah ba`*ma jaOsaa hI hao jaata hO ³gaIta 18.55´. vah baaolata nahIM hO¸ vaOsao hI jaOsao namak kI gauiD,yaa mahasaagar maoM Gaula 17 , SaakaharI baaGa jaatI hO AaOr vah mahasaagar kI gahra[- kI jaanakarI nahIM do ek baar ek baaiGana nao BaoD,aoM ko ek JauND pr AaËmaNa saktI. jaao prmaa%maa ko baaro maoM baat krto hOM¸ ]nhoM prmaa%maa ko ikyaa. baaiGana gaBa-vatI qaI AaOr kmaja,aor qaI. jaOsao hI vah ivaYaya maoM kao[- vaastivak AnauBava nahIM haota. [sa p`kar ba`*ma Apnao iSakar pr JapTI¸ ]sanao ek iSaSau baaGa kao janma idyaa. janma donao ko dao GaNTo baad hI vah mar ga[-. iSaSau baaGa maomanaaoM The Bhagavad-Gita for Children and Beginners 29 kI saMgait maoM baD,a huAa. maomanao Gaasa Kato qao¸ [sailae iSaSau jaya : dadI maaÐ¸ kBaI¹kBaI tao mauJao mauJao bahut baaGa BaI ]naka AnausarNa krnao lagaa. jaba maomanaaoM nao Saaor ikyaa¸ Aalasya Aata hO AaOr kBaI maOM bahut saiËya hao jaata hUÐ. Aavaaja,oM inakalaIM¸ tao iSaSau baaGa BaI BaoD,aoM kI trh hI Aavaaja, eosaa @yaaoM hOÆ krnao lagaa. QaIro¹QaIro vah ek baD,a baaGa hao gayaa. ek idna dadI maaÐ : hma saBaI kuC caIja,aoM kao krnao ko ilae ivaiBanna ek dUsaro baaGa nao BaoD,aoM ko ]sa JauND pr AaËmaNa ikyaa. ]sa . baaGa kao BaoD,aoM ko JauND maoM Gaasa Kanao vaalao ek baaGa kao AvasqaaAaoM sao gauja,rto hOM yao AvasqaaeÐ Aqavaa gauNa tIna p`kar . -- -- doKkr baD,a AaScaya- huAa. jaMgalaI baaGa ]sako pICo Baagaa ko hOM saSaalaI haota hO. jaMgalaI baaGa ]sao GasaITkr panaI ko samaIp lao gayaa AaOr samaana\ Aa%maa hOM. rhta hO. AQyaaya torh ka saar-- hmaara SarIr ek laGau ivaSva kI dadI maaÐ : vaastva maoM¸ yahI tIna gauNa saba kmaao-M ko k ³gaIta 3.27´. jaba hma sa ka haonaa hma AcCo AaOr sahI kma- krto hOM. rjasa gauNa ko p`Baava maoM hma Ainavaaya- hO. hma ]sa Sai> kao iBanna¹iBanna naamaaoM sao pukarto hOM svaaqa-pUNa- kma- krto hOM AaOr tmasa gauNa ko p`Baava maoM bauro kma- jaOsao kRYNa¸ iSava¸ maata¸ ipta¸ [-Svar¸ Allaah¸ gaa^D¸ javaaoha krto hOM AaOr AalasaI hao jaato hOM ³gaIta 14.11¹13´. inavaa-Na Aaid. prmaa%maa ka vaNa-na maanavaIya maistYk Wara nahIM ikyaa yaa maaoxa panao ko ilae hmaoM tInaaoM gauNaaoM sao }pr ]znaa jaa sakta¸ na maanava¹maistYk sao prmaa%maa kao jaanaa yaa samaJaa pD,ogaa.³gaIta 14. 20´ jaa sakta hO. saRYTa svayaM saRiYT bana gayaa hO¸ vaOsao hI jaOsao jaya : jaba hma [na tIna gauNaaoM sao }pr ]z jaato hOM¸ kpasa Qaagaa¸ kpD,a AaOr vas~ bana ga[- hO. tao hma kOsao haoto hOMÆ AQyaaya caaOdh p`kRit ko tIna gauNa dadI maaÐ : jaba hma [na tIna gauNaaoM sao }pr ]z jaato hOM¸ tao hmaoM du:K¹sauK p`Baaivat nahIM krto¸ na hI saflata AaOr Asaflata AaOr hma saBaI kao Apnao samaana samaJato hOM. [sa 30 International Gita Society p`kar ka vyai> prmaa%maa kao CaoD,kr AaOr iksaI pr inaBa-r tba ]sa AadmaI nao kha¸ “EaImana\¸ Aap maoro pìt bahut nahIM rhta. Balao rho hao. maoro saaqa maoro Gar calaao.” jaya : [na tIna gauNaaoM sao }pr ]znaa tao bahut kizna “nahIM Baa[-¸ nahIM¸” lauToro nao ] krta hO. sa pato hOM. vah hmaoM saMsaar ko banQana maoM hao¸ tao tumhoM svaaqa- Baava ka¸ laaoBa ka %yaaga krnaa haogaa sao BaI raht idlaata hO¸ baMQana kao Z,Ilaa krta hO. ikntu sa sao tIna gauNaaoM sao }pr ]z sakaogao. Bagavaana\ kRYNa sakta hO. hmaoM tIna gauNaaoM sao }pr ]zkr p`Bau ko pìt pòma nao kha hO¸ “jaao maorI saovaa pòma AaOr Bai> sao krta hO¸ vah tIna baZ,anaa haogaa. gauNaaoM sao }pr ]z jaata hO AaOr ba`*ma¹&ana ko yaaogya hao jaata AQyaaya caaOdh ka saar-- p`kRit maaÐ hmaaro maaQyama sao hO.³gaIta 14.26´ Apnao kama kranao ko ilae hmaoM tIna gauNaaoM maoM baaÐQa dotI hO¸ rK tIna gauNaaoM ko ivaYaya maoM ek kqaa [sa p`kar hO : dotI hO. vaastva maoM tao saara kma- p`kRit ko [na tIna gauNaaoM Wara 18 , AaQyaai%mak rah ko tIna lauToro hI ikyaa jaata hO. hma k lauToraoM nao ]sa pr AaËmaNa krko ]sao laUT ilayaa. imalaI hO. tuma saccao p`ya%na AaOr prmaa%maa kI Bai> va ]nakI laUTnao pr ]na lauToraoM maoM sao ek nao kha¸ “[sa AadmaI kao kRpa sao tIna gauNaaoM ko p`Baava sao baca sakto hao. jaIivat rKnao sao @yaa laaBa hOÆ” AQyaaya pnd`h lauToro nao ]sa AadmaI kao maarnao ko ilae ApnaI tlavaar prma puÉYa ³puÉYaao ka ek AMSa hOM. saUya- kI . p`kaSa¹Sai> BaI ba`*ma sao AatI hO AaOr ba`*ma prmaa%maa ka ek Kaolakr khaÊ “doKao maaÐÊ maOM kuC BaI nahIM Ka rha qaa yao . AMSa hO¸ Bagavaana\ kRYNa ka. ?iYa¹mauina hmaoM batato hOM ik saba laD,ko tao basa mauJao saMkT maoM Dalanao ko ilae JaUz baaola rho hOM ” vastueÐ Bagavaana\ kRYNa (prmaa%maa) ko dUsaro $p kao CaoD,kr kuC yaSaaoda nao kRYNa ko mauÐh maoM BaItr doKa. vahaÐ nanho baalak BaI nahIM hOM. kRYNa hI saba caIja,aoM ko BaItr AaOr baahr hOM. ko mauÐh maoM ]sanao saara ivaSva doKa-- pRiqavaI AaOr naxa~Ê ivaSaala vaastva maoM vao hI hr caIja, ka $p QaarNa krto hOM. ek hI saba SaUnya¹sqalaÊ saara saaOr maNDla AaOr AakaSagaMgaaÊ pva-tÊ saagarÊ banata hO. jaba AavaSyakta haotI hO¸ tao vao hI pRiqavaI pr Qama- saUya- va cand`maa. saBaI kuC kRYNa ko mauÐh maoM qaa. ]sanao jaana ilayaa kI p`sqaapnaa krnao ko ilae manauYya $p maoM Avatirt haoto ik kRYNa tao Bagavaana\ ivaYNau ka Avatar hO. vah pUjaa krnao ko hOM.³gaIta 4.07¹08´ ilae ]sako pOraoM maoM igarnao kao hu[-. lagaBaga 5¸100 vaYa- phlao prmaa%maa nao iksa p`kar kRYNa ikntu kRYNa nahIM caahta qaa ik vah ]sakI pUjaa kro. ko $p maoM Avatar ilayaa¸ ]sakI kqaa [sa p`kar hO : vah tao basa yahI caahta qaa ik yaSaaoda ]sao Pyaar kroÊ vaOsao hI jaOsao maaÐ Apnao baccaaoM sao krtI hOM. danavaaoM sao laD,nao ko ilae vah 19. baalakRYNa kI kqaa iksaI BaI $p maoM QartI pr Avatar lao sakta qaa ikntu ]sanao tao eosao maaÐ¹baap ko CaoTo baalak ko $p maoM Aanaa psand ikyaa 32 International Gita Society ijanhaoMnao Bagavaana\ kao Apnao baalak ko $p maoM panao ko ilae Gaaor ka karNa hO. kRYNa kao prba`*ma yaa prmaa%maa kha jaata hO. tpsyaa kI qaI. baalak kRYNa nao AnauBava ikyaa ik ]sakI vah BaI pUNa- hO @yaaoMik ]saka kao[- ]d\gama nahIM hO. vah ba`*ma caalaakI bahut baD,I galatI qaI. ka saàot hO. ivaSva kI saBaI caIja,oM ba`*ma sao AatI hOM. samast turnt hI ]sanao yaSaaoda kao ApnaI maayaa kI Sai> maoM baaÐQa idKa[- donao vaalaa ivaSva AaOr [sako jaIva ba`*maa kI saRiYT hOM. ilayaa. Agalao hI xaNa yaSaaoda kRYNa kao Apnao baoTo kI BaaÐit vahI saRYTa¹Sai> hOM. vah ivaYNau Wara paoiYat hOMÊ jaao gaaod maoM ilayao hue qaI. ]sao ibalkula BaI yaad nahIM rha ik ]sanao paoYaNa¹Sai> hOM AaOr SaMkr Wara ]saka saMhar haota hO. xaNa Bar phlao kRYNa ko mauÐh maoM @yaa doKa qaa. AQyaaya saaolah jaba tumhoM samaya imalao Ê tao tumhoM gaàmaINavaaisayaaoM ko saaqa dOvaI AaOr AasaurI gauNa kRYNa ko maayaavaI KolaaoM sao Baro saahsaI kamaaoM kI idlacasp kqaaAaoM kao pZ,naa caaihyao. jaya : maOM ApnaI kxaa maoM iBanna¹iBanna p`kar ko Ca~aoM sao samaya¹samaya pr Bagavaana\ hmaoM iSaxaa donao ko ilae iSaxak imalata hUÐ. dadI maaÐÊ ivaSva maoM laaogaaoM ko iktnao vaga- hOMÆ yaa sant ko $p maoM BaI Aato hOM. eosao hI ek sant kI kqaa dadI maaÐ : saamaanyat: ivaSva maoM laaogaaoM kI kovala dao hI saunaao. jaaityaaÐ hOM--AcCI AaOr baurI ³gaIta 16.06´. AiQakaMSa 20. EaI ramakRYNa kI kqaa laaogaaoM maoM AcCo AaOr bauro daonaaoM p`kar ko gauNa haoto hOM. yaid tumamaoM AcCo gauNa AiQak hOM tao tumhoM AcCa AadmaI kha jaata hO Bagavaana\ ramakRYNa ko $p maoM [sa pRiqavaI pr 18 frvarI AaOr yaid tumamaoM bauro gauNaaoM kI AiQak maa~a hO tao tumhoM baura 1836 maoM piScamaI baMgaala rajya ko kmarpukur gaaÐva maoM Avatirt AadmaI kha jaayaogaa. hue. AiQakaMSa kqaaeÐ jaao maOMnao tumhoM saunaa[- hOMÊ vao ]nakI pustk “EaI ramakRYNa kI khainayaaÐ AaOr dRYTant kqaaeÐ” sao hOM. svaamaI jaya : yaid maOM AcCa AadmaI haonaa caahÐU tao mauJamaoM @yaa ivavaokanand ]nako sabasao pìsaw iSaYyaaoM maoM qao. svaamaI ivavaokanand gauNa haonao caaiheÐÆ 1893 maoM Amaoirka maoM Aanao vaalao phlao ihndU sant qao. ]nhaoMnao nyaUyaa^k- maoM vaodant saaosaayaTI kI sqaapnaa kI. ramakRYNa bahut dadI maaMÐ : tumhoM [-maanadarÊ AihMsakÊ sa%yavaadIÊ saada jaIvana jaIto qao. vao Apnao Baaojana AaOr dOinak jaIvana kI AËaoQaIÊ SaantÊ duva-cana¹hInaÊ kÉNaÊ laaoBa¹hInaÊ sajjanaÊ Anya dOinak AavaSyaktaAaoM ko ilae Bagavaana\ pr inaBa-r rhto xamaaSaIla AaOr ivanama` haonaa caaihyao. [na gauNaaoM kao dOvaI gauNa BaI qao. vao pOsao svaIkar nahIM krto qao. ]nakI SaadI maaÐ Saarda sao kha gayaa hO @yaaoMik vao hmaoM Bagavaana\ kI Aaor lao jaato hOM. hu[-. vao Saarda maaÐ ko saaqa ApnaI maaÐ jaOsaa vyavahar krto qao. jaya : mauJao kaOna saI AadtaoM sao bacanaa caaihyaoÆ ]nako kao[- baccaa na qaa. Saarda maaÐ Apnao iSaYyaaoM sao kha krtI qaIMÊ “yaid tuma mana kI Saaint caahto haoÊ tao dUsaraoM ko dadI maaÐ : paKNDÊ Asa%ya baaolanaaÊ GamaNDÊ dmBaÊ [-Yyaa- daoYaaoM kao mat doKaoÊ Apnao daoYaaoM kao doKao. duinayaa maoM kao[- BaI Ê svaaqa-Ê ËaoQaÊ laaoBaÊ kzaortaÊ kRtGnata AaOr ihMsaa-- yao dugau- prayaa nahIM hOÊ saara saMsaar tumhara Apnaa hI hO. Saarda maaÐ Na hOM @yaaoMik yao hmaoM Bagavaana\ sao dUr lao jaato hOM. dugau-Na hmaoM baurI Apnao iSaYyaaoM kao ivaraoQaI yaaOna ko vyai> ko Ait samaIp na haonao caIja,aoM kI Aaor BaI lao jaato hOM AaOr hmaoM kiznaa[yaaoM maoM Dalato kI caotavanaI dotI qaIMÊ Balao hI svyaM Bagavaana\ BaI [sa $p maoM hOM. ijanamaoM yao duga-uNa hOMÊ ]na laaogaaoM ko ima~ mat banaao @yaaoMik vao saamanao Aayao. ramakRYNa maaÐ kalaI kI ApnaI [YTdovaI ko $p maoM nahIM jaanato ik ]nhoM @yaa krnaa hO AaOr @yaa nahIM krnaa hO. klak qaI--jaao saba jaIvaaoM ka BaUtÊ vat- Aayaa AaOr ]sanao dUsarI hD\DI BaI laonaI caahI. ]sanao dUsaro ku maoM imala panao AsamBava qao. caukI qaI. [saIilae ]saka ivavaah [sa jaIvana maoM paÐca pityaaoM ko saaqa huAa laaoBa pr ivajaya pa[- jaa saktI hOÊ ]na caIja,aoM pr saMtaoYa ijanamaoM sabako gauNaaoM kao imalaakr vao saba gauNa qao. krÊ jaao vyai> ko pasa hOM. saMtuYT vyai> bahut sauKI vyai> hO. svayaM Bagavaana\ kRYNa sao yah ivaSlaoYaNa saunakr vahÊ ]sako laaoBaI vyai> kao jaIvana maoM kBaI sauK nahIM imala sakta. ipta¹maata AaOr ]sako paÐcaaoM pityaaoM nao sahYa- Apnaa Baagya jaya : maOM kOsao jaana pa}Ðgaa ik mauJao @yaa krnaa caaihyao svaIkar ikyaa AaOr vao Aanand sao rho. AaOr @yaa nahIM krnaa caaihyaoÆ [sa kqaa sao yah iSaxaa imalatI hO ik iksaI BaI pit yaa p%naI maoM saba AcCo yaa bauro gauNa nahIM imala sakto [sailae vyai> dadI maaÐ : Apnao Saas~-- Qama-¹ga`nqaaoM ka AnausarNa kao Baagya nao jaao idyaa hOÊ ]sako saaqa rhnaa saIKnaa caaihyao. kraoÊ jaya. hmaaro pavana Qama-¹ga`nqaaoM maoM ?iYayaaoM AaOr santaoM nao hmaoM kao[- BaI pUNa- pit yaa p%naI nahIM @yaaoMik iksaI maoM BaI kovala batayaa hO ik hma @yaa kroM AaOr @yaa na kroM. Bagavaana\ maoM AcCo gauNa hI nahIM haoto AaOr kao[- BaI bauro gauNaaoM sao riht nahIM Aasqaa rKao AaOr Apnao maata¹ipta tqaa gauÉjanaaoM kI baat hO. saunaao. AQyaaya saaolah ka saar-- saamaanyat: dao hI p`kar ko hmaoM ijatnaI samBava hao sakoMÊ ]tnaI AcCI AadtoM DalanaI maanava hOM-- AcCo yaa dOvaI AaOr bauro yaa AasaurI. AiQakaMSa caaiheÐ. ikntu eosaa kao[- nahIM ijasamaoM kovala AcCI AadtoM hI laaogaaoM maoM AcCo¹bauro daonaaoM gauNa haoto hOM. AaQyaai%mak ivakasa ko haoM AaOr kao[- BaI baurI Aadt na hao. prmap`Bau saamaanyat: ek hI ilae baurI AadtaoM sao CuTkara panaa AaOr AcCI AadtaoM ka jagah AcCI AaOr baurI daonaaoM trh kI AadtoM rK dota hO. Dalanaa AavaSyak hO. [sa p`kar ko sa%ya kao ranaI dàOpdI nao Apnao AnauBava sao AQyaaya sa~h kOsao KaojaaÊ [sako baaro maoM ek kqaa [sa p`kar hO tIna p`kar kI Eawa 22. ranaI dàOpdI kI kqaa 34 International Gita Society jaya : dadI maaÐÊ maOM kOsao jaanaUÐgaa ik mauJao iksa p`kar ka jaya : yaid hma inaYza sao pàqa-naa kroMÊ tao @yaa Bagavaana\ Baaojana krnaa caaihyaoÆ hmaoM vah vastu doMgaoÊ jaao hma caahto hOMÆ dadI maaÐ : tIna p`kar ko Baaojana hOMÊ jaya.³gaIta dadI maaÐ : Bagavaana\ maoM pUNa- Aasqaa kama³pUra´ kratI 17.07¹10´ BaaojanaÊ jaao dIGa- AayauÊ gauNaÊ Sai>Ê svaasqyaÊ hO. Aasqaa sao kuC BaI samBava hao sakta hO. Aasqaa sao p`sannataÊ Aanand doto hOMÊ vao rsa¹BaroÊ trlaÊ saar Baro AaOr paOi- AlaaOikk cama%kar haota hO. iksaI BaI kama kao SauÉ krnao sao YTk haoto hOM. eosao svaaqyavaw-k Baaojana sava-EaoYz hOM. vao saai kao saca baaolanaa caaihyaoÊ ka Qyaana ikyaa AaOr panaI ko ilae pàqa-naa krnaI Sau$ kI. yaid vah laaBakarI hOO AaOr yaid kzaor hO tao maaOna rhnaa caai- tBaI ]sanao ek Gar ko pasa maoM panaI ka ek GaD,a doKa. ]sao hyao. ja,$rtmand kI sahayata krnaa saava-BaaOimak iSaxaa hO. doKkr vah bahut KuSa huAa @yaaoMik ]sanao saaocaa GaD,o maoM panaI haonaa caaihyao. vah GaD,o pr baOz gayaa AaOr ]samaoM JaaÐkkr doKa. jaya : mauJao dUsaraoM kI sahayata kOsao krnaI caaihyaoÆ ]sakI kuMza kI saImaa na rhIÊ jaba ]sanao payaa ik panaI GaD,o dadI maaÐ : hmaara k dana ka ]pyaaoga bauro kamaaoM ko ilae nahIM krogaa.³gaIta 17.20¹22´ The Bhagavad-Gita for Children and Beginners 35 [saIilae kha gayaa hOÊ “jahaÐ caah hOÊ vahIM rah hO.” kaOvao hma vahI bana jaato hOMÊ ijasaka hma sada icantna krto hOM. nao vahI ikyaa jaao hma sabakao krnaa caaihyao. ]sanao har nahIM [sailae kBaI nakara%mak ivacaar mana maoM na Aanao dao. Apnao maanaI. ]sao ivaSvaasa qaa ik ]sakI pàqa-naa ja,$r saunaI jaayaogaI. Qyaoya kI Aaor baZ,to rhao. AalasyaÊ ]poxaa AaOr dorI sao tumhoM kuC nahIM imalaogaa. Apnao )dya maoM Apnao sapnao jagaayao rKaoÊ vao AaOr ek dUsarI AcCI khanaI hO : pUro haoMgao. Bagavaana\ maoM ivaSvaasa rKnao AaOr saflata maoM dRZ, inaScaya sao saarI baaQaaAaoM kao dUr ikyaa jaa sakta hO.ikntu 24. KrgaaoSa AaOr kCuAa saflata ka fla dUsaraoM ko saaqa baaÐTa jaanaa caaihyaoÊ AaOraoM ko kCuAa hmaoSaa bahut QaIro calata hO. eosao hI ek kCue sapnaaoM kao pUra krnao maoM sahayata krao. ka KrgaaoSa ima~ ]sakI QaImaI caala pr hÐsata qaa. ek idna kCue kao Apnaa Apmaana AaOr sahna na huAa AaOr ]sanao ek AadmaI ko baaro maoM yah khanaI hO ijasanao yah saIKa qaa ik Bagavaana\ ]sakI madd krto hOMÊ jaao svayaM ApnaI madd KrgaaoSa kao Apnao saaqa daOD, lagaanao ko ilae lalakara. jaMgala . ko saaro jaanavar ]sako [sa ivacaar pr hÐsao @yaaoMik daOD, tao krta hO pàya: barabar vaalao jaIvaaoM maoM haotI hO. ek ihrna nao inaNaa-yak haonao ko ilae ApnaI saovaaeÐ Aip-t kIM. 25. AadmaIÊ ijasanao kBaI har na maanaI yava ek ?iYa ka baoTa qaa. vah dovataAaoM ko rajaa [nd` daOD, Sau$ hu[-. KrgaaoSa tojaI sao daOD,a. jald hI vah ka AaSaIvaa-d panao ko ilae BayaMkr tpsyaa kr rha qaa. kCue sao bahut Aagao inakla gayaa. caUÐik KrgaaoSa ivajaya¹stmBa tpsyaa sao ]sanao Apnao SarIr kao Gaaor yaatnaa dI. [sasao [nd` kI ko pasa va AaOr pasa Aa rha qaaÊ ]sao ApnaI jaIt pr pUra kÉNaa ]sako pìt jaaga ]zI. [nd` nao ]sao dSa-na idyao AaOr ivaSvaasa qaa. ]sanao pICo kI Aaor QaIro¹QaIro iGasaTto kCue kao ]sasao pUCaÊ “ tuma Apnao SarIr kao yaatnaa @yaaoM do rho haoÆ” doKaÊ jaao bahut pICo rh gayaa qaa. yava nao ]gat AaSaIvaa-d ko $p maoM vaodaoM ko &ana ka vardana dadI maaÐ : kuC laaoga saaocato hOM ik saMnyaasa ka Aqa- hO doM. pirvaarÊ GarÊ sampi Apnao kma- ko fla ko Baaoga kI svaaqa-pUNa- yava nao vaodaoM ka AQyayana ikyaa AaOr vah vaodaoM ka mahana\ kamanaa ka %yaaga krta hO. [sa p`kar sanyaasaI ek kma-yaaogaI ivaWana\ banaa. hI hOÊ jaao kao[- BaI kma- Apnao vyai>gat laaBa ko ilae nahIM krta hO. saflata ka rhsya hO : hr samaya ]sa vastu ka icantna krnaaÊ ijasakI tumhoM caah hO AaOr jaba tk tumhoMÊ jaao tuma jaya : @yaa [saka yah Aqa- hO ik maOM svayaM eosaa kuC nahIM caahto haoÊ vah imala nahIM jaatIÊ ihmmat na haraoÊ p`ya%na na kr saktaÊ jaao mauJao Aanand do. CaoD,ao. dor sao SauÉ krnaoÊ Aalasya AaOr laaprvaahI jaOsao nakara%mak ivacaaraoM kao Apnao maaga- maoM na Aanao dao. dadI maaÐ : yah tao [sa baat pr inaBa-r krta hO ik tumharo mana maoM iksa p`kar ka Aanand hOÊ³ijasako baaro maoM tuma iksaI BaI kama yaa AQyayana kao AarmBa krnao sao phlao yaa saaocato hao´ QaUma`panaÊ maVpanaÊ jauAaÊ naSaIlaI caIja,aoM ka saovana samaaPt krnao pr ba`*ma ko tIna naamaaoM -- Aaoma\Ê tt\Ê sat\ --ka Aaid jaOsao kma- AarmBa maoM Aanand jaOsao lagato hOMÊ ikntu Ant maoM jaap krao. vao inaiScat hI duYpirNaama vaalao isaw haoto hOM. ivaYa ka svaad laoto samaya Saayad AcCa lagaoÊ pr ]saka Gaatk pirNaama tumhoM jaya : Aaoma\Ê tt\Ê sat\ ka @yaa Aqa- hOÊ dadI maaÐÆ tBaI &at haota hOÊ jaba bahut dor hao caukI haotI hO. [sako ivaprIt Qyaana¹yaaogaÊ ]pasanaaÊ ja,$rtmaMd kI sahayata jaOsao kma- dadI maaÐ : [saka Aqa- hO : kovala kRYNaÊ sava-Sai>maana\ SauÉ maoM kizna AaOr ]baa} lagato hOM,Ê pr Ant maoM ]naka Bagavaana\ hI ivaVmaana hOM. iksaI kama yaa AQyayana ko pàrmBa maoM pirNaama bahut laaBadayak haota hO.³gaIta 5.22Ê 18.38´ Aaoma\ ka ]ccaarNa ikyaa jaata hO. Aaoma\Ê tt\Ê sat\ yaa Aaoma\ palana krnao yaaogya ek AcCa inayama hO eosao kamaaoM kao na The Bhagavad-Gita for Children and Beginners 37 krnaaÊ jaao AarmBa maoM sauKdayaI lagato hOMÊ pr Ant maoM dadI maaÐ : jaba kma- Bagavaana\ kI saovaa ko $p maoM hainakark p`Baava ka karNa banato hOM. pirNaamaaoM ko pìt svaaqa-pUNa- Aasai> ko ibanaa ikyaa jaata hOÊ tao vah ]pasanaa hao jaata hO. yaid tuma vah kma-Ê jaao tumharo jaya : samaaja maoM iksa¹iksa p`kar ko kama ]plabQa hOMÊ AnaukUla hOMÊ [-maanadarI sao krto hao tao tumamaoM kma- kI ilaPtta dadI maaÐÆ nahIM haogaI AaOr tumhoM Bagavaana\ kI pàiPt haogaI. dadI maaÐ : pàcaIna vaOidk jaIvana¹pwit maoM maanavaaoM ko ikntu tuma yaid eosao kama maoM lagato haoÊ jaao tumharo ilae kama caar saava-BaaOimak EaoiNayaaoM maoM Eama¹ivaBaajana pr AaQaairt nahIM qaaÊ tao eosaa kma- tnaava pOda krogaa AaOr tumhoM ]samaoM bahut Bagavaana\ kRYNa nao batae hOM.³gaIta 4.13Ê 18.41-44´ yao caar saflata nahIM imalaogaI. yah bahut mahyaaoM kI p`kRit ko AnaukUla ]icat kma- kI Kaoja krao. [sailae tumhoM maanaisakÊ baaOiwk AaOr BaaOitk yaaogyataAaoM pr AaQaairt qao. ]sa kama kao laonao ka inaNa-ya laonao sao phlaoÊ jaao tumharo AnaukUla vyai> kI yaaogyata hI inaNaa-yak t janmaa qaa. jaao vyai> kao ek tumharo ilae tnaava pOda nahIM krogaa AaOr rcanaaQaima-ta kI pòrNaa EaoNaI maoM rKta qaa. ikntu galatI sao [na vaNaao-M kao Baart yaa dogaa. Anya doSaaoM maoM Aaja kI jaait vyavasqaa samaJa ilayaa jaata hO. jaait¹vyavasqaa kovala janma pr AaQaairt hO. kao[- BaI kma- pUNa-ta ilae hue nahIM hO. hma kama maoM kao[- na kao[- daoYa hO.³gaIta 18.48´ jaIvana maoM Apnaa k¹Baava rKto hue AaOr AaQyaai%mak khlaato qao. jaao laaoga doSa kI rxaa kr sakto qaoÊ kanaUna AaOr AByaasa ko Wara ApnaI [ind`yaaoM kao inayaM~Na maoM rKto hue vyavasqaa sqaaipt kr sakto qaoÊ ApraQaaoM kao raok sakto qao Apnao k Aa%ma¹&ana pàPt kr sakta hO. laaoga kuC ivaSaoYa yaaogyata ko saaqa pOda haoto hOM yaa pìSaxaNa AaOr p`yaasa Wara ]sa yaaogyata ka ivakasa kr sakto 26. maOM icaiD,yaa nahIM hOM. saamaaijak str ivaSaoYa vaalao pirvaar maoM janma laonaaÊ vah }Ðcaa kaOiSak naama ko ek ?iYa nao AlaaOikk idvya Sai> hao yaa naIcaaÊ vyai> kI yaaogyata ka inaNaa-yak nahIM haota. pàPt kr laI qaI. ek idna vao Qyaana maudà maoM ek poD, ko naIcao baOzo qao. poD, kI caaoTI pr baOzI icaiD,yaa nao ]nako isar pr baIMT catuva-Na-¹vyavasqaa ka Aqa- qaa vyai> kI inapuNata AaOr kr dI. kaOiSak nao ]sakI Aaor ËaoQa sao doKa AaOr ]nakI yaaogyata ko Anausaar ]sako kama ka inaScaya krnaa. duBaa-gyavaSa . catuva-Na-¹ivaBaajana pitt haokr saOkD,aoM $iZ,ga`st jaaityaaoM maoM baÐT Ëuw dRiYT sao turnt icaiD,yaa kI maR%yau hao ga[- ja,maIna pr marI hu[- icaiD,yaa kao igara doKkr ?iYa kao baD,I vaodnaa hu[- gayaa ijasasao mahana\ Qama- kao BaI haina phuÐcaI. svaamaI ivavaokanand kI maanyata hO ik AaQauinak BaartIya jaait vyavasqaa hmaaro kuC dor baad sada kI BaaÐit vao Apnao Baaojana ko ilae mahana\ Qama- Aqavaa jaIvana¹pwit ko mauK pr ek baD,a Qabbaa iBaxaa maaÐganao kao inaklao. vao ek Gar ko War pr Aakr KD,o hao hO. Baart sao Aayao hmaaro kuC iSaixat Aap`vaasaI BaI Amaoirka maoM gayao. gaRhsvaaimanaI Apnao pit kao Baaojana kranao maoM vyast qaI. jaait ko AaQaar pr saMsqaaeÐ banaa rho hOM. vah Saayad baahr p`tIxaa krto hue ?iYa ko baaro maoM BaUla ga[- . jaya : samaaja maoM rhto hue AaOr kama krto hue kao[- BaI qaI pit kao Baaojana krako vah Baaojana laokr baahr Aa[- AaOr vyai> kOsao maaoxa pàPt kr sakta hOÆ 38 International Gita Society baaolaIÊ “mauJao du:K hOÊ maOMnao Aapkao p`tIxaa kra[-. mauJao xamaa [sako baad kaOiSak Apnao Gar laaOT Aayao. vahaÐ ]nhaoMnao kroM.” Apnao maaÐ¹baap kI saovaa krnaI Sau$ kI Aqaa-t\ ]sa Qama- ka palana krnaa ijasakI ]nhaoMnao phlao ]poxaa kr rKI qaI. ikntu kaOiSak nao ËaoQa sao jalato hue khaÊ “dovaI jaIÊ tumanao bahut dor tk mauJasao p`tIxaa krvaa[-. yah zIk nahIM hO.” [sa kqaa sao hmaoM yahI iSaxaa imalatI hO ik tuma [-maana darI saoÊ jaao BaI k¹inaYz saovaa hO.³gaIta 18.68¹69´ kaOiSak kao bahut AaScaya- huAa. vah saaocata rha ik [sa sada rhnao vaalaI Saaint AaOr sampi pUva-k kma-yaaogaI AaOr sanyaasaI maoM kao[- vaastivak Antr nahIM hO. kma- Apnao k ka %yaaga krta hO jabaik sanyaasaI Apnao iksaI BaI laaBa ko ilae kaOiSak ]sa gaaÐva maoM gayao AaOr vyaaQaraja naama ko vyai> sao ibalkula kma- nahIM krta. dao p`kar ko sauK hOM-- laaBakarI imalao. ]nhoM yah jaanakr AaScaya- huAa ik vah ek ksaa[- kI AaOr hainakr. samaaja maoM ivaiBanna vyai>yaaoM ko ilae ]nako dukana pr maaÐsa baoca rha qaa. ksaa[- Apnao sqaana sao ]za. ]sanao AnaukUla iBanna kama hOM. vyai> kao Apnaa kma- bahut samaJadarI pUCaÊ “AadrNaIya EaImana\Ê Aap zIk tao hOM naÆ mauJao pta hO sao caunanaa caaihyao. samaaja maoM rhto hue Bagavaana\ kI pàiPt ko Aap yahaÐ @yaaoM Aayao hOM. Aa[yaoÊ Gar calaoM.” ilae k-- [na tInaaoM vyaaQa kaOiSak kao Apnao Gar lao gayaa. kaOiSak nao vahaÐ ka palana krnaa saaQana hO. ek sauKI pirvaar doKa. ]sao yah doKkr Gaaor AaScaya- huAa ik vyaaQa iktnao Pyaar AaOr Aadr sao Apnao maata¹ipta kI Aaoma\ tt\ sat\ saovaa krta hO. kaOiSak nao ]sa ksaa[- sao Qama- (k